Kanva Upanishad

*Bi^/HADARAiVYAKA-
UPANISHAD.
FIRST ADHYAYA’.
First BRAHMAiVA.
I. Verily^ the dawn is the head of the horse which

is fit for sacrifice, the sun its eye, the wind its breath,
the mouth the Vai^vdnara® fire, the year the body
of the sacrificial horse. Heaven is the back, the sky
the belly, the earth the chest ^ the quarters the two
sides, the intermediate quarters the ribs, the members
the seasons, the joints the months and half-months,
the feet days and nights, the bones the stars, the
^ It is the third Adhyaya of the Arawyaka, but the first of the

Upanishad.
® This BrShmaîa is found in the Madhyandina text of the S'ata-
patha, ed. Weber, X, 6, 4. Its object is there explained by the
commentary to be the meditative worship of Vira^, as represented
metaphorically in the members of the horse. SSya«a dispenses with
its explanation, because, as part of the Br/hadSra//yaka-upanishad,
according to the Kd«va-j‘Skha, it had been enlarged on by the
V&rttikakSra and explained.
® Agni or fire, as pervading everything, as universally present
in nature.
^ PS^sya is doubtful. The commentator suggests pdd-asya, the
place of the feet, i. e. the hoof. The Greek Pegasos, or imrot injyoi,
throws no light on the word. , The meaning of hoof would hardly
be appropriate here, and I prefer chest on account of uras in
2, 3. Deussen (VedSnta, p. 8) translates, die Erde seiner Fiisse
Schetnel ; but we want some part of the horse.
'
74 BJl/HADARAJVyAKA-UPANISHAD.
flesh the clouds. The half-digested food is the sand,

the rivers the bowels^, the liver and the lungs® the
mountains, the hairs the herbs and trees. As the
sun rises, it is the forepart, as it sets, the hindpart of
the horse. When the horse shakes itself®, then it
lightens ;
when it kicks, it thunders ;
when it makes
water, it rains ;
voice* is its voice.
2. Verily Day arose after the horse as the (golden)
vessel®, called Mahiman (greatness), which (at the
sacrifice) is placed before the horse. Its place is in
the Eastern sea. The Night arose after the horse
as the (silver) vessel, called Mahiman, which (at the
sacrifice) is placed behind the horse. Its place is in
the Western sea. Verily, these two vessels (or great-
nesses) arose to be on each side of the horse.
As a racer he carried the Devas, as a stallion the
Gandharvas, as a runner the Asuras, as a horse men.
The sea is its kin, the sea is its birthplace.
Second Brahmana®.
I. In the beginning there was nothing (to be per-
^Guda, being in the plural, is explained by ndt/i, channel, and

sirSA; forwe ought to read sir& or hir&graha«e for jirS, p. 22, 1. 16.
* Klom^na^ is explained as a plurale tantum (nityam bahuva-
ânam ekasmin), and being described as a lump below the heart,

on the opposite side of the liver, it is supposed to be the lungs.
* ‘
When it yawns.’ Anandagiri.
* Voice sometimes used as a personified power of thunder
is
and other aerial sounds, and this is identified with the voice of the
horse.
* Two vessels, to hold the sacrificial libations, are placed at the
Ammedha before and behind the horse, the former made of gold,
made of silver. They are called Mahiman in the technical
the latter
language of the ceremonial. The place in which these vessels are
set, is called their yoni. Cf. V^g^s. Sa/nhit& XXIII, a.
* Called the Agni-brdhma/>a, and intended to teach the origin of
I adhyAya, 2 brAhmajva, 3. 75
ceived) here whatsoever. By Death indeed all this
—
was concealed, by hunger for death is hunger. ;
Death (the first being) thought, ‘Let me have a

body.’ Then he moved about, worshipping. From
him thus worshipping water was produced. And he
said :
‘
appeared to me, while I wor-
Verily, there
shipped (ar/Sate), water (ka).’ This is why water is
called ar-ka\ Surely there is water (or pleasure)
for him who thus knows the reason why water is
called arka.
2. Verily water is arka. And what was there as
the froth of the water, that was hardened, and became
the earth. On that earth he (Death) rested, and from
him, thus resting and heated, Agni (VirA^) proceeded,
full of light.
3. That being divided itself threefold, Aditya (the

sun) as the third, and VAyu (the air) as the third®.
That became threefold. The head was
spirit (pri«a) ®
the Eastern quarter, and the arms this and that quarter
Agni, the fire, which is here used for the Horse-sacrifice. It is
found in the Ayatapatha-brdhmawa, Madhyandina-^dkha X, 6, 5, and

there explained as a description of Hira;^yagarbha,
^
We ought to read arkasyarkatvam, as in Polcy’s edition, or
ark-kasyarkkatvam, to make the etymology still clearer. The com-
mentator takes arka in the sense of fire, more especially the sacri-
ficial fire employed at the Horse-sacrifice. It may be so, but the
more natural interpretation seems to me to take arka here as water,
from which indirectly fire is produced. From water springs the
earth; on that earth he (Mrftyu or Prajg^dpati) rested, and from
him, while resting there, fire (VirS^) was produced. That fire
assumed three forms, fire, sun, and air, and in that threefold form
it is called prd«a, spirit.
^ As Agni, Vayu, and Aditya.
® Here Agni (Vir%) is taken as representing the fire of the altar
at the Horse-sacrifice, which is called Arka. The object of the
whole Brahma;ia was to show the origip and true character of that
fire (arka).
76 BR/HADARAyyAKA-UPANISHAD.
(i.e. the N. E’ and S. E., on the left and right sides).

Then tail was the Western quarter, and the two
the
legs this and that quarter (i.e. the N.W. and S.W.)
The sides Were the Southern and Northern quarters,
the back heaven, the belly the sky, the dust e
earth. Thus he (Mmyu, as arka) stands firm in
the water, and he who knows this stands firm wher-
ever he goes.
4, He Let a second body be born of
desired^, ‘
me,’ and he (Death or Hunger) embraced Speech

in his mind. Then the seed became the year.
Before that time there was no year. Speech® bore
him so long as a year, and after that time sent
him forth. Then when he was born, he (Death)
opened his mouth, as if to swallow him. He cried
Bhd«! and that became speech®.
5. He thought, Tf I kill him, I shall have but little
food.’ He therefore brought forth by that speech

and by that body (the year) all whatsoever exists,
the Rik, the Ya^s, the SAman, the metres, the
sacrifices, men, and animals.
And w^hatever he (Death) brought forth, that
he resolved to eat (ad). Verily because he eats
everything, therefore is Aditi (Death) called Aditi.
He who thus knows why Aditi is called Aditi,
becomes an eater of everything, and everything
becomes his food*.
* Hfiis the same as what was before called mn'tyu, death, who,
after becoming self-conscious, produced water, earth, fire, &c. He
now wishes for a second body, which is the year, or the annual
sacrifice, the year being dependent on the sun (Aditya).
* The commentator understands thfi father, instead of Speech, the
mother.
® The interjectional theory.
* All these are merely fanciful etymologies of ajvamedha and arka.
I adhyAya, 2 brAhmaya, 7. 77
6. He desired to sacrifice again with a greater

sacrifice. He toiled and performed penance. And
while he toiled and performed penance, glorious
power ^ went out of him. Verily glorious power
means the senses (prA«a). Then when the senses
had gone out, the body took to swelling (rva-yitum),
and mind was in the body.
7. He desired that this body should be fit for sacri-
fice (medhya), and that he should be embodied by it.
Then he became a horse (arva), because it swelled

(arvat), and was fit for sacrifice (medhya) and this ;
is why the horse-sacrifice Arva-medha.

is called
Verily he who knows him thus, knows the Asva-
medha. Then, letting the horse free, he thought
and at the end of a year he offered it up for himself,
while he gave up the (other) animals to the deities.
Therefore the sacrificers offered up the purified
horse belonging to PraÂpati, (as dedicated) to all
the deities.
Verily the shining sun is the Arvamedha-sacri-
fice, and his body is the year Agni is the sacrificial
;
fire (arka),and these worlds are his bodies. These

two are the sacrificial fire and the Arvamedha-sacri-
fice, and they are again one deity, viz. Death. He
(who knows this) overcomes another death, death
does not reach him, death is his Self, he becomes
one of those deities.
^ Or glory (senses) and power. Comm.

* He considered himself as the horse. Roer.
:
78 bji/hadArajâra-upAnishad.
Third BrAhmaiva ^
1. There were two kinds of descendants of Pra^-
pati, the Devas and the Asuras^. Now the Devas
were indeed the younger, the A suras the elder ones®.
The Devas, who were struggling in these worlds,
said ‘Well, let us overcome the Asuras atthe sacri-
:
fices (the 6^yotish/oma) by means of the udgitha.’

2. They said to speech (V^) ‘Do thou sing out
:
for us (the udgitha).’ ‘

Yes,’ said speech, and sang
(the udgitha). Whatever delight there is in speech,
that she obtained for the Devas by singing (the three
pavamAnas) ;
but that she pronounced well (in the
other nine pavamAnas), that was for herself. The
Asuras knew: ‘Verily, through this singer they will
overcome us.’ They therefore rushed at the singer
and pierced her with evil. That evil which consists
in saying what is bad, that is that evil.
3. Then they (the Devas) said to breath (scent)

‘
Do thou sing out for us.’ Y es,’ said breath, and ‘
sang. Whatever delight there is in breath (smell),

that he obtained for the Devas by singing but that ;
he smelled well, that was for himself. The Asuras

knew Verily, through this singer they will over-
:
‘
come us.’ They therefore rushed at the singer, and
Called the Udgftha-brihmana. In the Mddhyandina-fdkh&,

the Upanishad, which consists of six adhyiyas, begins with this
Biihmana (cf. Weber's edition, p. 1047 Commentary, p. 1109).
;
* The Devas and Asuras are explained by the commentator
as the senses, inclining either to sacred or to worldly objects, to

good or evil.
According to the commentator, the Devas were the less

*
numerous and less strong, the Asuras the more numerous and
*
laore powerful.
:
1 ADHyAyA, 3 BR^HMAiVA, 7- 7#
pierced him with evil. That evil which consists in

smelling what is bad, that is that evil.
4. Then they said to the eye :
‘
Do thou sing out
for us,' ‘
Yes,’ said the eye, and sang. Whatever
delight there is in the eye, that he obtained for the
Devas by singing but that he saw well, that was
;
for himself. The Asuras knew Verily, through this

:
‘
singer they will overcome us.’ They therefore rushed

at the singer, and pierced him with evil. That evil
which consists in seeing what is bad, that is that evil.
5. Then they said to the ear Do thou sing out :
‘
for us.’ and sang. Whatever

‘Yes,’ said the ear,
delight there is in the ear, that he obtained for the
Devas by singing but that he heard well, that was
;
for himself. The AsuraS knew ‘Verily, through this :
singer they will overcome us.’ They therefore rushed

at the singer, and pierced him with evil. That evil
which consists in hearing what is bad, that is that evil.
6. Then they said to the mind ‘Do thou sing out :
for us.’ ‘Yes,’ said the mind, and sang. Whatever

delight there is in the mind, that he obtained for the
Devas by singing; but that he thought well, that
was for himself. The Asuras knew ‘Verily, through :
this singer they will overcome us.’ They therefore

rushed at the singer, and pierced him with evil. That
evil which consists in thinking what is bad, that is
that evil.
Thus they overwhelmed these deities with evils,
thus they pierced them with evil.
7. Then they said to the breath in the mouth ^

‘Do thou sing for us.’ ‘Yes,’ said the breath, and
sang. The Asuras knew: ‘Verily, through this singer
* This is the chief or vital breath, sometimes called mukhya.

80 BJUHADARAiVYAKA-UPANISHAD.
th^ will overcome us/ They therefore rushed at

him and pierced him with evil. Now as a ball of
earth will be scattered when hitting a stone, thus
they perished, scattered in all directions. Hence-
the Devas rose, the Asuras fell. He who knows
this, rises by his self, and the enemy who hates
him falls.
8 . Then they (the Devas) said Where was he :

‘
then who thus stuck to us^.^’ It was (the breath)

within -the mouth (dsye *ntar*), and therefore called
Ayisya ;
he was the- sap (rasa) of the limbs (ahga);
and therefore called Ahgirasa.
9. That deity was called Dhr, because Death was
far (dhran) from it. From him who knows this,

Death is far off. ,
10 That deity, after having taken away the evil
.
of those deities, viz. death, sent it to where the

end of the quarters of the earth is. There he
deposited their sins. Therefore let no one go to
a man, let no one go to the end (of the quarters
of the earth®), that he may not meet there with
evil, with death.
n . That deity, after having taken away the evil of
those deities, viz. death, carried them beyond death.
12. He carried speech across first. When speech
had become freed from death, it became (what it
had been before) Agni (fire). That Agni, after
having stepped beyond death, shines.
13. Then he carried breath (scent) across. When
breath had become freed from death, it became
* Asakta from siLtig, to embrace ; cf. Rig-veda I, 33, 3. Here

it corresponds to the German anhtln'glich.
* See Deussen, Veddnta, p. 359.
* To distant people. '
I adhyAya, 3 brAhmaata, i 8. 8i
VAyu (air). That VAyu, after having stepped beyond

death, blows.
14. Then he carried the eye across. When the
eye had become became Aditya
freed from death, it
(the sun). That Aditya, after having stepped beyond

death, bums.
15. Then he carried the ear across. When the
ear had become freed from death, it became the
quarters (space). These are our quarters (space),,
which have stepped beyond death.
16. Then he carried the mind across. When the
mind had become freed from death, it became the
moon (Aandramas). That moon, after having stepped
beyond death, shines. Thus does that deity carry
him, who knows this, across death.
17. Then breath (vital), by singing, obtained for
himself eatable food. For whatever food is eaten,
is eaten by breath alone, and in it breath rests*.
The Devas said Verily, thus far, whatever food

:
‘
there is, thou hast by singing acquired it for thyself.

Now therefore give us a share in that food.’ He
said You there, enter into me.' They said Yes, and
:
‘
entered all into him. Therefore whatever food is

eaten by breath, by it the other senses are satisfied.
18. If a man knows this, then his own relations
come to him in the same manner ;
he becomes their
supporter, their chief leader, their strong ruler And
if ever anyone tries to oppose® one who is possessed
of such knowledge among his own relatives, then he
* This is done by the last nine Pavamdnas, while the first three
were used for obtaining the reward common to all the prfi«as.
^ Here annfida is well explained by anamayivin, and vySdhirahita,
free from sickness, strong.

* Read pratiprati^ and Weber, p. 1180.
; see Poley,
[15] G.
82 bij/hadAraâka-upanishad.
will not be able to support his own belongings. But

he who follows the man who is possessed of such
knowledge, and who with his permission wishes to
support those whom he has to support, he indeed
will be able to support his own belongings.
19. He was called AyAsya Angirasa, for he is the
sap (rasa) of the limbs (ahga). Verily, breath is
the sap of the limbs. Yes, breath is the sap of the

limbs. Therefore from whatever limb breath goes
away, that limb withers, for breath verily is the sap
of the limbs.
20. He (breath) is also BnTiaspati, for speech is
Brfhati (Rig-veda), and he is her lord; therefore he

is BWhaspati.
21. He (breath) is also Brahma«aspati, for speech
is Brahman (Yaûr-veda), and he is her lord; there-
fore he is Brahmawaspati.
He (breath) is also SAman (the Udgitha), for
speech is SAman (SAma-veda), and that is both
speech (sA) and breath (ama)'. This is why SAman
is called SAman.
22. Or because he is equal (sama) to a grub, equal
to a gnat, equal to an elephant, equal to these three
worlds, nay, equal to this universe, therefore he is
SAman. He who thus knows this SAman, obtains
union and oneness with SAman.
23. He (breath) is Udgitha Breath verily is Ut,
for by breath this universe is upheld (uttabdha) and ;
speech is GithA, song. And because he is ut and

githA, therefore he (breath) is Udgitha.
> Cf. Ar-4Snd. Up. V, 2 , 6.

* Not used here song or hymn, but as an act of
in the sense of
worship connected with the Sdman. Comm.
I ADHYAYA, 3 BrAhMAJVA, 2 7. 83
24. And thus Brahmadatta A'aikitdneya (the

grandson of ATikit^lna), while taking Soma (rdân),
said :
‘
May this Soma strike my head off, if AyAsya
Ahgirasa sang another Udgftha than this. He sang
it indeed as speech and breath.’
25. He who knows what is the property of this

Sdman, obtains property. Now verily its property
is tone only. Therefore let a priest, who is going to
perform the sacrificial work of a Sllma-singer, desire
that his voice may have a good tone, and let him
perform the sacrifice with a voice that is in good
tone. Therefore people (who want a priest) for a
sacrifice, look out for one who possesses a good
voice, as for one who possesses property. He who
thus knows what is the property of that S^man,
obtains property.
26. He who knows what is the gold of that
SAman, obtains gold. Now verily its gold is tone
only. He who thus knows what is the gold of that
Siman, obtains gold.
27. He who knows what is the support of that
Salman, he is supported. Now verily its support
is speech only. For, as supported in speech, that
breath is sung as that Sdman. Some say the
support is in food.
Next follows the Abhydroha* (the ascension) of
the Pavamdna verses. Verily the Prastot^/ begins
to sing the Sdman, and when he begins, then let him
(the sacrificer) recite these (three Ya^s-verses):
*
Lead me from the unreal to the real ! Lead me
* The a ceremony by which the performer reaches

ascension is
the gods, or becomes a god. ft consists in the recitation of three

Ya^s, and is here enjoined to take place when the Prastotr* priest
begins to sing his hymn.
G 2.
84 Bli/HADARAJVYAKA-UPANISHAD.
from darkness to light! Lead me from death to

immortality!’
Now when he says, ‘
Lead me from the unreal to
the real,’ the unreal is verily death, the real immor-
tality. He therefore says, ‘Lead me from death to
immortality, make me immortal.'
When he says, Lead‘
me from darkness to light,’
darkness is verily death, light immortality. He

therefore says, ‘Lead me from death to immortality,
make me immortal.’
When he says, Lead me from death to immor-
‘
tality,’ there is nothing there, as it were, hidden

(obscure, requiring explanation)
28. Next come the other Stotras with which the
priest may obtain food for himself by singing them.
Therefore let the sacrificer, while these Stotras are
being sung, ask for a boon, whatever desire he may
desire. An
Udgat^z priest who knows this obtains
by his singing whatever desire he may desire either
for himself or for the sacrificer. This (knowledge) in-
deed is called the conqueror of the worlds. He who
thus knows this Saman ^ for him there is no fear of
his not being admitted to the worlds^.
* See Deussen, Vedanta, p. 86.

® He knows that he is the Pra/ia, which Pra//a is the Saman.
That Pra«a cannot be defeated by the Asuras, i. e. by the senses
which are addicted to evil ; it is pure, and the five senses finding
refuge in him, recover there their original nature, fire, &c. The
Prawa is the Self of all things, also of speech ('i?/g-ya^/^-sSmodgttha),
and of the Saman sung and well sung. The Pra«a
that has to be
pervades all and he who identifies himself with that
creatures,
Pra/â, obtains the rewards mentioned in the Brahma;?a. Comm.
^ In connection with lokaît, lokyata is here explained, and
may probably have been intended, as worthiness to be admitted to
the highest world. Originally lokyatS and alokyatS meant right
and wrong. See also %
5, 17.
1 ADHYAYA, 4 BRAHMAJVA, 3 .
85
Fourth Brahma;va’.
1 . In the beginning this was Self alone, in the shape
of a person (purusha). He looking round saw nothing
but his Self. He first said, ‘This is I;’ therefore
he became I by name. Therefore even now, if a
man is asked, he This is I,’ and then
first says, ‘
pronounces the other name which he may have. And

because before (pfirva) all this, he (the Self) burnt
down (ush) all evils, therefore he was a person
(pur-usha). Verily he who knows this, burns down
every one who tries to be before him.
2. He feared, and therefore any one who is lonely
fears. He thought, ‘As there is nothing but myself,

why should I fear?’ Thence his fear passed away.
For what should he have feared ? Verily fear arises
from a second only.
3. But he fdt no delight. Therefore a man who
is lonely feels no delight. He wished for a second.
He was so large as man and wife together. He then
made this his Self to fall in two (pat), and thence
arose husband (pati) and wife (patni). Therefore
Yi^wavalkya said We two^ are thus (each of us)
:
‘
like half a shells’ Therefore the void which was
Called I'urushavidhabrShmawa (MSdhyandina-iSkhd, p. 1050).

*
See Muir, Original Sanskrit Texts, vol. i, p. 24.

* The Comm, explains svaA by StmanaA, of himself. But sec
Boehtlingk, Sanskrit Chrestomathie, p. 357.
® Roer translates ‘Therefore was this only one half of himself, as
:
a split pea is of a whole.’ Brfgala is a half of anything. Muir

(Orig. Sansk. Texts, vol. i, p. 25) translates :
‘ Yii^»?avalkya has said
that this one’s self is like the half of a split pea.’ I have translated
the sentence according to Professor Boehtlingk’s conjecture (Chres-
tomathie, 2nd ed. p. 357), though the singular after the dual (svaA)
is irregular.
;
86 BRZHADARAiVYAKA-UPANISHAD.
there, i§ filled by the wife. He embraced her, and

men were born.
4. She thought, ‘
How can he embrace me, after
having produced me from himself? I shall hide
myself.’
She then became a cow, the other became a
bull and embraced her, and hence cows were born.
The one became a mare, the other a stallion the ;
one a male ass, the other a female ass. He em-

braced her, and hence one-hoofed animals were born.
The one became a she-goat, the other a he-goat
the one became a ewe^, the other a ram. He em-
braced her, and hence goats and sheep were born.
And thus he created everything that exists in pairs,
down to the ants.
5. He knew, ‘
I indeed am this creation, for I
created all this.’ Hence he became the creation,
and he who knows this lives in this his creation.
6. Next he thus produced fire by rubbing. From
the mouth, as from the fire-hole, and from the hands
he created fire Therefore both the mouth and the
hands are inside without hair, for the fire-hole is
inside without hair.
And when they say, ‘
Sacrifice to this or sacrifice to
that god,’ each god is but his manifestation, for he
is all gods.
Now, whatever there is moist, that he created
from seed this is Soma. So far verily is this uni-
;
verse either food or eater. Soma indeed is food,

Agni eater. This is the highest creation of Brah-
'
The reading avir itaro, i. e. itar^ u, is not found in the Kdnva
text. See Boehtlingk, Chrestomathie, p. 357.
* He blew with the tnodth while he rubbed with the bands.
I ADHyAyA, 4 BRAlIMAiVA, 7 . 87
man, when he created the gods from his better partS

and when he, who was (then) mortal^, created the im-
mortals. Therefore it was the highest creation. And
he who knows this, lives in this his highest creation,
7. Now all this was then undeveloped. It became
developed by form and name, so that one could say,
‘
He, called so and so, is such a one^’ Therefore at
present also all this is developed by name and form, so
that one can say, ‘He, called so and so, is such a one.’
He (Brahman or the Self) entered thither, to the
very tips of the finger-nails, as a razor might be
fitted ina razor-case, or as fire in a fire-place
*.
He cannot be seen, for, in part only, when breath-

ing, he is breath by name; when speaking, speech
by name when seeing, eye by name when hearing,
; ;
ear by name when thinking, mind by name. All

;
these are but the names of his acts. And he who

worships (regards) him as the one or the other, does
not know him, for he is apart from this (when quali-
fied) by the one or the other (predicate). Let men
worship him as Self, for in the Self all these are one.
This Self is the footstep of everything, for through
it one knows everything®. And as one can find
again by footsteps what was lost, thus he who knows
this finds glory and praise.
’ Or, when he created the best gods.

* As man and sacrificer. Comm.
® The Comm, takes asau-n&mS as a compound, instead of idam-
nfim^. I read asau nSma, he is this by name, viz. Devadatta, &c.
Dr. Boehtlingk, who in his Chrestomathie (and ed. p. 31) had
accepted the views of the Commentator, informs me that he has
changed his view, and thinks that we should read asau nama.
® Cf. Kaush. Br. Up. VI, 19.'
®
‘As one finds lost cattle again by following their footsteps, thus
one finds everything, if one has found out’ the Self.’ Comm.
88 B/?/iIADARAJ\niÂKA-UPANISHAD.
’
8. This, which is nearer to us than anything, this
Self, is dearer than a son, dearer than wealth, dearer
than all else.
And one were to say to one who declares an-

if
other than the Self dear, that he will lose what is dear
to him, very likely it would be so. Let him worship
the Self alone as dear. He who worships the Self
alone as dear, the object of his love will never perish^.
Here they say: Tf men think that by know-
9.
ledge of Brahman they will become everything, what
then diJ that Brahman know, from whence all this
’
sprang ?
10. Verily in the beginning this was Brahman, that

Brahman knew (its) I am Brah-
Self only, saying, ‘
man.’ From it Thus, whatever

all this sprang.
Deva was awakened (so as to know Brahman), he
indeed became that (Brahman) and the same with ;
i?fshis and men. The 7?zshi VAmadeva saw and

understood it, singing, I was Manu (moon), I was the
‘
sun.’ Therefore now also he who thus knows that

he is Brahman, becomes all this, and even the Devas
cannot prevent it, for he himself is their Self.
Now if a man worships another deity, thinking
the deity is one and he another, he does not know.
He is like a beast for the Devas. For verily, as
many beasts nourish a man, thus does every man
nourish the Devas. If only one beast is taken
away, it is not pleasant how much more when many ;
are taken Therefore it is not pleasant to the

!
Devas that men should know this.

1 1. Verily in the beginning this was Brahman, one
* On rudh, to lose, see Taitt. Sawh. II, 6, 8, 5, pp. 765, 771, as

pointed out by Dr. Boeh.tlingk. On ijvaro (yat) tathaiva sySt, see
Boehtlingk, s.v.
I adhyAya, 4 brAhmajva, 14. 89
only. That being one, was not strong enough. It

created still further the most excellent Kshatra
(power), viz. those Kshatras (powers) among the
Devas, — Indra, Varu«a, Soma, Rudra, Pai^nya,
Yama, M?'2'tyu, lÂna. Therefore there is nothing
beyond the Kshatra, and therefore at the RA^sAya
sacrifice the BrAhmawa sits down below the Kshatriya.
He confers that glory on the Kshatra alone. But Brah-
man is (nevertheless) the birth-place of the Kshatra.
Therefore though a king is exalted, he sits down at
the end (of the sacrifice) below the Brahman, as his

birth-place. He who injures him, injures his own
birth-place. He becomes worse, because he has
injured one better than himself.
12. He^ was not strong enough. He created the
Vii" (people), the classes of Devas which in their
different orders are called Vasus, Rudras, Adityas,
Viê Devas, Maruts.
13. He was not strong enough. He created the
6'fidra colour (caste), as Pfishan (as nourisher). This
earth verily is Pfishan (the nourisher) ;
for the earth
nourishes all this whatsoever.
14. was not strong enough. He created still
He
further the most excellent Law (dharma). Law is
the Kshatra (power) of the Kshatra 2, therefore there
is nothing higher than the Law. Thenceforth even
a weak man rules a stronger with the help of the
Law, as with the help of a king. Thus the Law is
what is called the true. And if a man declares what
is true, they say he declares the Law; and if he
declares the Law, they say he declares what is true.

Thus both are the same.
* Observe the change from tad, it, to â, he.
* More powerful than the Kshatra or warrior caste. Comm.
90 b/z/hadArajvyaka-upanishad.
1 5. There are then this Brahman, Kshatra, Vij,

and iy^dra. Among the Devas that Brahman existed
as Agni (fire) only, among men as BrAlima«a, as
Kshatriya through the (divine) Kshatriya, as Vai^ya
through the (divine) Vaijya, as kSCldra through the
(divine) 3iidra. Therefore people wish for their
future state among the Devas through Agni (the
sacrificial fire) only; and among men through the
Br4hma«a, for in these two forms did Brahman
exist.
Now if a man without having
departs this life
seen his true future life (in the Self), then that
Self, not being known, does not receive and bless
him, as if the Veda had not been read, or as if a
good work had not been done. Nay, even if one
who does not know that (Self), should perform here
on earth some great holy work, it will perish for
him in the end. Let a man worship the Self only
as his true state. If a man worships the Self only as
his true state, his work does not perish, for whatever
he desires that he gets from that Self.
16. Now verily this Self (of the ignorant man) is
the world ^ of all creatures. In so far as man sacri-

fices and pours out libations, he is the world of the
Devas ; he repeats the hymns, &c., he is
in so far as
the world of the i?fshis in so far as he offers cakes
;
to the Fathers and tries to obtain offspring, he is the

world of the Fathers in so far as he gives shelter and
;
food to men, he is the world of men in so far as he ;
finds fodder and water for the animals, he is the world

of the animals in so far as quadrupeds, birds, and
;
even ants live in his houses, he is their world. And

as every one wishes his own world not to be injured.
* Is enjoyed by them all. Comm.
I ADHYAya, 5 BRAHMAiVA, I. 91
thus all beings wish that he who knows this should

not be injured. Verily this is known and has been
well reasoned.
17. In the beginning this was Self alone, one only.
He Let there be a wife for me that I may
desired, ‘
have and let there be wealth for me that I

offspring,
may offer sacrifices.’ Verily this is the whole desire,
and, even if wishing for more, he would not find it.
Therefore now also a lonely person desires, ‘Let
there be a wife for me that I may have offspring, and
let there be wealth for me that I may offer sacrifices.’
And so long as he does not obtain either of these
things, he thinks he is incomplete. Now his com-
pleteness (is made up as follows): mind is his self
(husband); speech the wife ;
breath the child ;
the
eye all worldly wealth, for he finds it with the eye;
the ear his divine wealth, for he hears it with the
ear. The body (Atman) is his work, for with the
body he works. This is the fivefold^ sacrifice, for
fivefold is the animal, fivefold man, fivefold all this
whatsoever. He who knows this, obtains all this.
Fifth BrAhmawa®.
I. "‘When the father (of creation) had produced by
knowledge and penance (work) the seven kinds of
food,one of his (foods) was common to all beings,
two he assigned to the Devas, (i)
Three he made for himself, one he gave to the
‘
animals. In it all rests, whatsoever breathes and

breathes not. (2)
^ Fivefold, as consisting of mind, speech, breath, eye, and ear.

See Taitt. Up. I, 7, i.
‘ M^hyandina text, p. 1054.
92 BJUHADARAJVyAKA-UPANISHAD.
‘
Why then do these not perish, though they are
always eaten ? He who knows this imperishable
one, he eats food with his face. (3)
‘
He goes even to the Devas, he lives on
strength.’ (4)
2. When it is said, that ‘
the father produced by
knowledge and penance the seven kinds of food,’ it
is clear that (it was he who) did so. When it is
said, that one of his (foods) was common,’ then that
‘
is that common food of his which is eaten. He who

worships (eats) that (common food), is not removed
from evil, for verily that food is mixed (property) ^
When it is said, that ‘two he assigned to the Devas,’
that is the huta, which is sacrificed in fire, and the
prahuta, which is given away at a sacrifice. But
they also say, the new-moon and full-moon sacrifices
are here intended, and therefore one should not offer
them as an ish/i or with a wish.
When it is said, that ‘one he gave to animals,’
that is milk. For in the beginning (in their infancy)
both men and animals live on milk. And therefore
they either make a new-born child lick gh^fta
(butter), or they make it take the breast. And
they call a new-born creature ‘atrf«ida,’ i. e.. not
eating herbs. When it is said, that ‘in it all rests,
whatsoever breathes and breathes not,’ we see that

whatsoever breathes and breathes not, rests
all this,
and depends on milk.

And when it is said (in another Br&hma«a), that
a man who sacrifices with milk a whole year over-
comes death again, let him not think so. No, on
^ It belongs to all beings.
* This would imply 3 60. sacrificial days, each with two oblations,
i. e. 720 oblations.
I adhyAya, 5 brAhmaya, 3. 93
the very day on which he sacrifices, on that day he

overcomes death again; for he who knows this,
offers to the gods the entire food (viz. milk).
When it is said, Why do these not perish, though
‘
they are always eaten,’ we answer. Verily, the Person

is the imperishable, and he produces that food again
and again*.
When it is said, ‘He who knows this imperishable
one,’ then, verily, the Person is the imperishable
by repeated thought,
one, for he produces this food
and whatever he does not work by his works, that
perishes.
When it he eats food with his face,’
is said, that ‘
then face means the mouth, he eats it with his

mouth.
When it is said, that ‘he goes even to the Devas,
he lives on strength,’ that is meant as praise.
3. When it is said, that ‘he made three for him-
self,’ that he made mind, speech, and
means that
breath for himself. As people say, ‘My mind was
elsewhere, I did not see ; my mind was elsewhere,
I did not hear,' it is clear that a man sees with his
mind and hears with his mind^ Desire, representa-
want of faith, memory ^ forgetful-
tion, doubt, faith,
ness, shame, reflexion, fear, all this is mind. There-
fore even if a man is touched on the back, he knows
it through the mind.
Whatever sound there is, that is speech. Speech

indeed is intended for an end or object, it is nothing
by itself.
‘ Those who enjoy the food, become themselves creators. Comm.

® See Deussen, VedSnta, p. 358.
* Firmness, strength. Comm.
94 bjuhadArajvyaka-upanishad.
The up-breathing, the ’down-breathing, the back-

breathing, the out-breathing, the on-breathing, all
that is breath (prA«a) only. Verily

breathing is
that Self consists of it ; that Self consists of speech,

mind, and breath.
4. These are the three worlds : earth is speech,
sky mind, heaven breath.
5. These are the three Vedas : the Rig-veda is
Ya^r-veda mind, the SAma-veda breath.

speech, the
6. These are the Devas, Fathers, and men the :
Devas are speech, the Fathers mind, men breath.

7. These are father, mother, and child the father :
is mind, the mother speech, the child breath.

These are what is known, what
8. is to be known,
and what is unknown.
What
known, has the form of speech, for speech
is
is known. Speech, having become this, protects

man \
9. What is to be known, has the form of mind,
for mind is what is to be known. Mind, having
become this, protects man.
10. What is unknown, has the form of breath, for
breath is unknown. Breath, having become this,
protects man®.
11. Of that speech (which is the food of Pra^-
pati) earth is the body, light the form, viz. this fire.
And so far as speech extends, so far extends the

earth, so far extends fire.
12. Next, of this mind heaven is the body, light

the form, viz. this sun. And so far as this mind
’ ‘
The food (speech), having become known, can be consumed.'
Comm.
® This was adhibhautika, with reference to bhfitas, beings. Next
follows the adhidaivika,with reference to the devas, gods. Comm.
I ADHyAyA, 5 BRAlIMAiVA, l6. 95
extends, so far extends heaven, so far extends the

sun. and sun) embrace each other, then
If they (fire
wind is born, and that is Indra, and he is without a
rival. Verily a second is a rival, and he who knows
this, has no rival.
13. Next, of this breath water is the body, light

the form, viz. this moon. And so far as this breath
extends, so far extends water, so far extends the
moon.
These are all alike, all endless. And he who wor-
ships them as finite, obtains a finite world, but he who
worships them as infinite, obtains an infinite world.
14. That Pra^dpati is the year, and he consists of
sixteen digits. The nights ^ indeed are his fifteen
digits, the fixed point his sixteenth digit. He is
increased and decreased by the nights. Having on

the new-moon night entered with the sixteenth part
into everything that has life, he is thence born again
in the morning.Therefore let no one cut off the life

of any living thing on that night, not even of a lizard,
in honour (pfi^rtham) of that deity.
15. Now verily that Pra^pati, consisting of six-
teen digits, who is the year, is the same as a man
who knows this. His wealth constitutes the fifteen
digits, his Self the sixteenth digit. He is increased
and decreased by that wealth. His Self is the nave,
his wealth the felly. Therefore even if he loses
everything, if he lives but with his Self, people say,
he lost the felly (which can be restored again).
16. Next there are verily three worlds, the world
of men, the world of the Fathers, the world of the
Devas. The world of men can be gained by a son
.
^ Meant for nychthemera.

* When he is just invisible at the new moon.
:
g6 Bii/HADARAi\rVAKA-UPANISHAD.
only, not by any other work. By sacrifice the world

of the Fathers, by knowledge the world of the Devas
is gained. The world of the Devas is the best of
worlds, therefore they praise knowledge.
17. When a man
Next follows the handing over.
thinks he going to depart, he says to his son
is
‘
Thou art Brahman (the Veda, so far as acquired by
the father) thou art the sacrifice (so far as performed
;
by the father) thou art the world.’ The son answers

;
‘
I am Brahman, I am the sacrifice, I am the world.’
Whatever has been learnt (by the father) that, taken
as one, is Brahman. Whatever sacrifices there are,
they, taken as one, are the sacrifice. Whatever
worlds there are, they, taken as one, are the world.
Verily here ends this (what has to be done by a
father, viz. study, sacrifice, &c.) ‘
He (the son), being
all this, preserved me
from this worlds’ thus he
thinks. Therefore they call a son who is instructed
(to do all this), a world-son (lokya), and therefore

they instruct him.
When
a father who knows this, departs this world,
then he enters into his son together with his own
.spirits (with speech, mind, and breath). If there is
anything done amiss by the father, of all that the son
delivers him, and therefore he is called Putra, son^.
By help of his son the father stands firm in this
world ^ Then these divine immortal spirits (speech,
mind, and breath) enter into him.
' Roer seems to have read sawnaya, ‘ all this multitude.* I read,
etan md sarva;;^ sann ayam ito ’bhuna^g^d iti.
* The Comm, derives putra from pu (p&r), to fill, and tra (trd), to
deliver, a deliverer who fills the holes left by the father, a stop-
gap. Others derive it from put, a hell, and trS, to protect; cf.
Manu IX, 138.
* ‘ The manushya-loka, not the pitrf-loka and deva-loka.* Comm.
'
I ADHYAyA, 5 BRAHMAiVA, 21. 97
1 8. From the earth and from fire, divine speech

enters into him. And verily that is divine speech
whereby, whatever he says, comes to be.
19. From heaven and the sun, divine mind enters
into him. And verily that is divine mind whereby
he becomes and grieves no more.
joyful,
20. From water and the moon, divine breath
(spirit) enters into him. And verily that is divine
breath which, whether moving or not moving, does
not tire, and therefore does not perish. He who
knows this, becomes the Self of all beings. As that
deity (Hirawyagarbha) is, so does he become. And
as beings honour that deity (with sacrifice, &c.),
all
so do all beings honour him who knows this.

Whatever grief these creatures suffer, that is
all one^ (and therefore disappears). Only what is
good approaches him ;
verily, evil does not approach
the Devas.
21. Next follows the consideration of the observ-
ances^ (acts). PrajÂpati created the actions (active
senses). When
they had been created, they strove
among themselves. Voice held, I shall speak; the
eye held, I shall see; the ear held, I shall hear;
and thus the other actions too, each according to its
own act. Death, having become weariness, took
them and seized them. Having seized them, death
held them back (from their work). Therefore
speech grows weary, the eye grows weary, the ear
grows weary. But death did not seize the central
breath. Then the others tried to know him, and
^
'Individuals suffer, because one causes grief to another. But
in the universal soul, where all individuals are one, their sufferings
are neutralised.’ Comm.
* The upSsana or meditative worship.
[ifi] U
;
98 B/i/HADARAiVYAKA-UPANISHAD.
said : ‘Verily, he is the best of us, he who, whether

moving or and does not perish.
not, does not tire
Well, let all of us assume his form.’ Thereupon
they all assumed his form, and therefore they are
called after him breaths (spirits). ‘ ’
In whatever family there is a man who knows

this, they call that family after his name. And he
who strives with one who knows this, withers away
and finally dies. So far with regard to the body.
22. Now with regard to the deities.
Agni (fire) held, I shall burn; Aditya (the sun)
held, I shall warm ; Aandramas (the moon) held,
I shall and thus also the other deities, each
shine ;
according to the deity. And as it was with the

central breath among the breaths, so it was with
Viyu, the wind among those deities. The other
deities fade, not Vdyu. Vayu is the deity that
never sets.
23. And here there is this ^S’loka
‘
He from whom the sun rises, and into whom it
sets’ (he verily rises from the breath, and sets in

the breath)
‘
Him the Devas made the law, he only is to-day,
and he to-morrow also’ (whatever these Devas de-
termined then, that they perform to-day also ^).
Therefore let a man perform one observance only,
let him breathe up and let him breathe down, that
the evil death may not reach him. And when he
performs it, let him try to finish it. Then he ob-
tains through it union and oneness with that deity
(with pr^l?2a).
* The prd«a-yrata and vdyu-vrata. Comm.

I adhyAya, 6 brAhmawa, 3. 99
Sixth BrAhmaata^
1. Verily this is a triad, name, form, and work.
Of these names, that which is called Speech is the
Uktha (hymn, supposed to mean also origin), for

from it all names arise. It is their Sdman (song,
supposed to mean also sameness), for it is the same
as all names. It is their Brahman (prayer, supposed
to mean also support), for it supports all names.
Next, of tlie forms, that which is called Eye
2. is
the Uktha (hymn), for from it all forms arise. It is
their Sdman (song), for it is the same as all forms. It

is their Brahman (prayer), for it supports all forms.
3. Next, of the works, that which is called Body is
the Uktha (hymn), for from it all works arise. It is
their Sdman (song), for it is the same as all works. It
is their Brahman (prayer), for it supports all works.
That being atriad is one, viz. this Self and the ;
Self,being one, is that triad. This is the immortal,

covered by the true. Verily breath is the immortal,
name and form are the true, and by them the im-
mortal is covered.
' JNIadhyandina text, p. 1058.

lOO BWHADARAyYAKA-UPANISHAD.
SECOND ADHYAYA».
First Brahmajva^.
1. There® was forriierly the proud Gdrgya B4l4ki*,
a man of great reading. He said to A^taâtru of
KAji, ‘Shall I tell you Brahman ?’ A^dtaiatru said:
‘We give a thousand (cows) for that speech (of
yours), for verily all people run away, saying, 6ânaka
(the king of Mithild) is our father (patron)®.’
2 Gdrgya said
. ‘The person that is in the sun ®,
;
that I adore as Brahman.’ A^dtavatru said to him :
‘No, no Do not speak to me on this. I adore him

!
^ Mddhyandina text, p. 1058.

® Whatever has been taught to the end of the third (according
to the counting of the Upanishad, the first) Adhydya, refers to
avidydj ignorance. Now, however, vidyd, the highest knowledge,
isto be taught, and this is done, first of all, by a dialogue between
, Gdrgya Dr/ptabdldki and king A^^tajatru, the former, though a
Brdhma«a, representing the imperfect, the latter, though a Kshatriya,
the perfect knowledge of Brahman. While Gdrgya worships the
Brahman as the sun, the moon, &c., as limited, as active and passive,
A^dtaratru knows the Brahman as the Self.
* Compare with this the fourth Adhydya of the Kaushttaki-
upanishad. Sacred Books of the East, vdl. i, p. 300; Gough,
Philosophy of the Upanishads, p. 144.
* Son of Baldkd, of the race of the Gdrgyas.
Ganaka, known as a wise and liberal king. There is a play

®
on means father, and is understood in the sense

his name, which
of patron, or of teacher of wisdom. The meaning is obscure ; and
in the Kaush. Up. IV. i, the construction is still more difficult.
What is intended seems to be that A^dtajatru is willing to offer

any reward to a really wise man, because all the wise men are
running after Ganaka and settling at his court.
* The commentator expatiates on all these answers and brings
them more harmony with Veddnta doctrines. Thus he adds
into
that the person in the sun is at the same time the person in the eye,
who is both active and passive in the heart, &c.
II adhyAya, I brAhmaâ, 6. loi
verily as the supreme, the head of all beings, the

king. Whoso adores him thus, becomes supreme,
the head of all beings, a king.’
3. GArgya said The person that is in the moon
:
‘
(and in the mind), that adore as Brahman.’ A^-

I
taratru said to him :

‘
No, no Do not speak to me
I
on this. I adore him verily as the great, clad in

white raiment, as Soma, the king.’ Whoso adores
him thus. Soma is poured out and poured forth for
him day by day, and his food does not fail ^
4. Gdrgya said The person that is in the light-
:
‘
ning (and in the heart), that I adore as Brahman.’

AÂtaâtru said to him No, no Do not speak to
:
'
!
me on this. I adore him verily as the luminous!’

Wlioso adores him thus, becomes luminous, and his
offspring becomes luminous.
5. Gargya said: ‘The person that is in the ether
(and in the ether of the heart), that I adore as Brah-
man.’ A^taâtru said to him ;
‘
No, no Do not
!
speak to me on this. I adore him as what is full,

and quiescent.’ Whoso adores him thus, becomes
filled with offspring and cattle, and his offspring does
not cease from this world.

6. GArgya said The person that is in the wind
:
‘
(and in the breath), that I adore as Brahman.’ AÂ-

taâtru said to him No, no : Do not speak to me
‘
!
on this. I adore him as Indra Vaiku«//â, as the

unconquerable army (of the Maruts).’ Whoso adores
him thus, becomes victorious, unconquerable, con-
quering his enemies.
^ We miss the anriasy&tm|, the Self of food, mentioned in the

Kaush. Up., and evidently referred to in the last sentence of our
paragraph. Suta and prasuta, poured put and poured forth, are
explained as referring to the principal and the secondary sacrifices.
102 BJ?/HADARAiVYAKA-UPANISHAD.
7. GArgya said :
‘
The person that is in the fire (and
in the heart), that I adore as A^taâtru Brahman/
said to him No, no! Do not speak to me on this. I
:
‘
adore him as powerful.* Whoso adores him thus, be-

comes powerful, and his offspring becomes powerful.
8. Gdrgya said The person that is in the water
:
‘
(in seed, and in the heart), that I adore as Brahman.’

AÂtaâtru said to him: ‘No, no! Do not speak
to me on this. I adore him as likeness.’ Whoso
adores him thus, to him comes what is likely (or
proper), not what is improper; what is born from
him, is like him\
unto
9. Girgya said The person :
‘
that is in the
mirror, that I adore as Brahman.’ A^dtaâtru said
to him: ‘No, no! Do not speak to me on this.
I adore him verily as the brilliant.’ Whoso adores
him thus,he becomes brilliant, his offspring becomes
brilliant, and with whomsoever he comes together,
he outshines them.
10. Gdrgya said The sound that follows a man
:
‘
while he moves, that I adore as Brahman.’ AÂta-

jatru said to him No, no Do not speak to me
:
‘
!
on this. I adore him verily as life.’ Whoso adores

him thus, he reaches his full age in this world, breath
does not leave him before the time.
11. GArgya said: ‘The person that is in .space,
that I adore as Brahman/ AîAtajatru said to him :
‘No, no Do not speak to me on this. I adore

!
him verily as the second who never leaves us.’
^ Here the Kaush. Up. has the Self of the name, instead of
pratiriipa, likeness. The commentator thinks that they both mean
the same thing, because a name is the likeness of a thing. Another
text of the Kaush. Up. giyes here the Self of light. Pratirfipa in
the sense of likeness comes in later in the Kaush. Up., §11.
5
11 ADHvAyA, I BRAHMAiVA, 1 . IO 3
Whoso adores him thus, becomes possessed of a

second, his party is not cut off from him.
12. GArgya said : ‘The person that consists of the
shadow, that I adore as Brahman.’ A^dtaâtru said
to him : ‘No, no !Do not speak to me on this.
I adore him verily as death.’ Whoso adores him
thus, he reaches his whole age in this world, death
does not approach him before the time.
13. Gdrgyasaid: ‘The person that is in the body’,
that I adore as Brahman.’ A^dtaâtru said to him :
‘No, no! Do not speak to me on this. I adore him

verily as embodied.’ Whoso adores him thus, becomes
embodied, and his offspring becomes embodied
Then GArgya became silent.
14. AÂtai'atru said: ‘Thus far only?’ ‘Thus far

only,' he replied. A^dtaâtru said :
‘
This does not
suffice to know it (the true Brahman).’ GArgya
replied :
‘
Then let me come to you, as a pupil.’
15. A^dtaâtru said: ‘
Verily, it is unnatural that
a Brahmawa should come to a Kshatriya, hoping
that he should tell him the Brahman. However, I
shall make you know him clearly,’ thus saying he
took him by the hand and rose.
And the two together came to a person who was
asleep. He called him by these names, Thou, ‘
great one, clad in white raiment. Soma, King V He
’ ‘
In the Atman, in Pra^Spati, in the Buddhi, and in the heart.’
Comm.
to know what is meant here by Stman and Stman-
* It is difficult
vin. In the Kaush. Up. A^dtajatru refers to Pra^Spati, and the

commentator here does the same, adding, however, buddhi and
hrfd. Gough translates Stmanvin by ‘having peace of mind.’
Deussen, p. 195, passes it oven
® These names arc given here as they occur in the Kaushttaki-
upanishad, not as in the Bribaddranyaka-upanishad, where the

104 BRrHADARAAYAKA-UPANISHAD.
did not rise. Then nibbing him witli his hand, he

woke him, and he arose.
A^taâtru said: ‘When this man was thus
16.
asleep, where was then the person (purusha), the in-
telligent ? and from whence did he thus come back?'
GArgya did not know this ?
1 7. A^taâtru said When this man was thus :
‘
asleep, then the intelligent person (purusha), having

through the intelligence of the senses (pr^/as) ab-
sorbed within himself all intelligence, lies in the
ether, which is in the heart b When he takes in
these different kinds of intelligence, then it is said
that the man sleeps (svapiti) Then the breath
is kept in, speech is kept in, the ear is kept in, the
eye is kept in, the mind kept in.
is
18. But when he moves about in sleep (and

dream), then these are his worlds. Me is, as it were,
a great king; he is, as it were, a great Br4hma«a he ;
rises, as it were, and he falls. And as a great king

might keep in his own subjects, and move about,
according to his pleasure, within his own domain,
thus does that person (who endowed with intel- is
ligence) keep in the various senses (pra?jas) and move

about, according to his pleasure, within his own body
(while dreaming).
1 9. Next, when he is in profound sleep, and knows
first name was atishMa>^ sarveshSm bhfitdnam mfirclh^ mgL This

throws an important light on the composition of the Upanishads.
^ The ether in the heart is meant for the real Self. He has
come to himself, to his Self, i.e. to the true Brahman.
* * Svapiti, he sleeps, is explained as sva, his own Self, and
apiti for apyeti, he goes towards, so that *he sleeps' must be
interpreted as meaning he comes to his Self.’
‘
In another passage
it is explained by svam apito bhavati. See Sankara's Commentary
on the linK Ar. Up. vol. i, p. 372.
II ADHyAyA, 2 BRAHMAi^TA, 2. IO 5
nothing, there are the seventy-two thousand arteries

called Hita, which from the heart spread through
the body^. Through them he moves forth and rests
in the surrounding body. And as a young man, or a
great king, or a great Brdhma«a, having reached the
summit of happiness, might rest, so does he then rest.
20. As the spider comes out with its thread, or as
small sparks come forth from fire, thus do all senses,
all worlds, Devas, all beings come forth from that
all
Self. The Upanishad (the true name and doctrine)

of that Self is ‘the True of the True.’ Verily the
senses are the true, and he is the true of the true.
Second BrAhmana^
1. Verily he who knows the babe® with his place*
his chamber his post ®, and his rope he keeps off

the seven relatives * who hate him. Verily by the
young is meant the inner life, by his place this
(body) by his chamber this (head), by his post the
vital breath, by his rope the food.
2. Then the seven imperishable ones^” approach
him. There are the red lines in the eye, and by
them Rudra clings to him. There is the water
’ ‘
Not the pericardium only, but the whole body.’ Comm.
* Madhyandina text, p. 1061.
* The lihgStman, or subtle body which has entered this body in
five ways. Comm.
* The body. ® The head. ® The vital breath.
’’
Food, which binds the subtle to the coarse body.
*
' The seven organs of the head through which man perceives
and becomes attached to the world.
® The commentator remarks that while saying this, the body
and the head are pointed out by touching them with the haifd
(pi«ipeshapratibodhanena). .
See before, I, 5, i, 2. They are called imperishable, because

they produce imperishableness by supplying food for the prâ,
here called the babe.
:
I06 BR/HADARAiVYAKA-UPANISIIAD.
in the eye,and by it Parânya clings to him. There

isthe pupil, and by it Aditya (sun) clings to him.
There is the dark iris, and by it Agni clings to him.
There is the white eye-ball, and by it Indra clings to
him. With the lower eye-lash the earth, with the
upper eye-lash the heaven clings to him. He who
knows this, his food does never perish.
3. On this there is this 6'loka
There * is a cup having its mouth below and its
‘
bottom above. Manifold glory has been placed into

it. On its lip sit the seven ^/shis, the tongue as
the eighth communicates with Brahman.’ What is
called the cup having mouth below and its bottom

its
above is this head, for its mouth (the mouth) is

below, its bottom (the skull) is above. When it is
said that manifold glory has been placed into it,
the senses verily are manifold glory, and he there-

fore means the senses. When he says that the
seven i?/shis on its lip, the ^/shis are verily the
sit
(active) senses, and he means the senses. And

when he says that the tongue as the eighth com-
municates with Brahman, it is because the tongue,
as the eighth, does communicate with Brahman.
4. These two (the two ears) are the /tlfshis Gau-
tama and Bharadvâ the right Gautama, the left
;
BharadvAfa. These two (the eyes) are the i?/shis

VBvdmitra and Gâmadagni the right Vi^vAmitra,
;
the left Gamadagni. These two (the nostrils) are

the i?fshis Vasish/â and Ka^yapa the right Va- ;
Kajyapa. The tongue is Atri, for

sish/â, the left
with the tongue food is eaten, and Atri is meant for
Atti, eating. He who knows this, becomes an eater
of everything, and everything becomes his food.
* Cf. Atharva-veda-saz»h. X, 8, 9.
II adiiyAya, 3 brAhmaiva, 6. 107
Third BRAiiMAiVA^.
There are two forms of Brahman, the material

1.
and the immaterial, the mortal and the immortal, the

solid and the fluid, sat (being) and tya (that), (i.e.
sat-tya, true)®.
2. Everything except air and sky is material, is
mortal, is solid, is definite. The essence of that
which is material, which is mortal, which is solid,
which is definite is the sun that shines, for he is the

essence of sat (the definite).
3. But and sky are immaterial, are immortal,
air
are fluid, are indefinite. The essence of that which
is immaterial, which is immortal, which is fluid, which
is indefinite is the person in the disk of the sun, for

he is the essence of tyad (the indefinite). So far with
regard to the Devas.
4. Now with regard to the body. Everything
except the breath and the ether within the body is
material, is mortal, is solid, is definite. The essence
of that which is material, which is mortal, which is
solid, which is definite is the Eye, for it is the essence
of sat (the definite).
5. But breath and the ether within the body are
immaterial, arc immortal, are fluid, are indefinite.
The essence of that which is immaterial, which is
immortal, which which is indefinite is the

is fluid,
person in the right eye, for he is the essence of tyad

(the indefinite).
6. And what
the appearance of that person ?
is
Like a saffron-coloured raiment, like white wool,
* Mddhyandina text, p. 1062.

* Sat is explained by definite, tya or tyad by indefinite.
io8 BJWHADARAiVYAKA-UPANISHAD.
like cochineal, like the flame of .fire, th# white

lotus, likesudden lightning. He who knows this,
his glory is like unto sudden lightning.

Next follows the teaching (of Brahman) by No,
nO^! for there is nothing else higher than this (if
one says) : ‘It is not so.' Then comes the name
‘the True of the True,' the senses being the True,
and he (the Brahman) the True of them.
Fourth BRAiiMAiVA^.
1. Now whenYA^wavalkya was going to enter

upon another state, he said Maitreyi®, verily I am :
‘
going away from this my house (into the forest^).

Forsooth, let me make a settlement between thee
and that KdtyAyani (my other wife).’
2 Maitreyi said
. My Lord, if this whole earth,
:
‘
full of wealth, belonged to me, tell me, should I be
immortal by it® ?’
’ See III, 9, 26 ;
IV, 2, 4 ; IV, 4, 22 ; IV, 5, 15.
^ Madhyandina text, p. 1062. To the end of the third Brahma^za
of the second Adhyaya, all that has been taught does not yet impart
the highest knowledge, the identity of :he personal and the true Self,
the Brahman. In the fourth BrShmawa, in which the knowledge
of the true Brahman
is to be set forth, the Sa7;/nySsa, the retiring
from the world, is enjoined, when all desires cease, and no duties
are to be performed (Sawnyasa, parivrd^^ya). The story is told again
with slight variations in the Bnbadarawyaka-upanishad IV, 5. The
more important variations, occurring in IV, 5, are added here, marked
with B. There are beskles the various readings of the MadhyandMa-
jSkhd of the ^Satapatha-brahmawa. See alsoDeussen,Vedanta,p.i85.
® In Br/Ti. Up. IV,
5, the story begins Ya^fiavalkya had two wives,;
Maitreyi and Katyayani. Of these Maitreyi was conversant with

Brahman, but Katyayani possessed such knowledge only as women
possess.
* Instead of udySsyan, B. gives pravraîshyan, the more
technical term.
® Should I be immortal by it, or no ? B.
II adhyAya, 4 brAhmajva, 5. 109
'
‘like the life of rich

people "vîit be thy life. But there is no hope of
immortality by wealth.’ <
3. And Maifreyl said: ‘What should I do with

that I do not become immortal ? What
by which my
Lord knoweth (of immortality), tell that to me\’
4. Y^wavalkya replied :
‘
Thou who art truly dear
to me, thou speakest dear words®. Come, sit down,
I will explain it to thee, and mark well what I say.’
5. And he said ‘Verily, a husband is not dear, that

:
you may love the husband but that you may love ;
the Self, therefore a husband is dear.

‘Verily, a wife is not dear, that you may love the
wife; but that you may love the Self, therefore a
wife is dear.
‘Verily, sons are not dear, that you may love
the sons ;
but that you may love the Self, therefore
sons are dear.
‘Verily, wealth is not dear, that you may love
wealth ;
wealth is dear®.
‘
Verily, the Brahman-class is not dear, that you
may love the Brahman-class ;
but that you may love
the Self, therefore the Brahman-class is dear.
‘Verily, the Kshatra-class is not dear, that you
^may love the Kshatra-class ;

the Self, therefore the Kshatra-class is dear.
^ Verily, the worlds are not dear, that you may
love the worlds; but that you may love the Self,
therefore the worlds are dear.
* Tell that clearly to me. B.

* Thou vfko art dear to me, thou hast increased what is dear (to
me in this). B.
* B. adds. Verily, cattle are not dear, &c.
IIO BmiADARAiVYAKA-VPANISHAD.
‘
Devas are not dear, that you may
Verily, the
love the Devas but that you may love the Self,
;
therefore the Devas are dear^.

Verily, creatures are not dear, that you may love
‘
the creatures ;
but that you may love the Self, there-
fore are creatures dear.
‘
Verily, everything is not dear that you may love
everything ;
but that you may love the Self, there-
fore everything is dear.
‘
Verily, the Selfbe seen, to be heard, to
is to
be perceived, to be marked, O Maitreyl When !
we see, hear, perceive, and know the Self^ then

all this is known.
6. ‘
Whosoever looks for the Brahman-class else-
w’here than in the Self, was® abandoned by the
Brahman-class. Whosoever looks for the Kshatra-
class elsewhere than in the Self, was abandoned by
the Kshatra-class. Whosoever looks for the worlds
elsewhere than in the Self, was abandoned by the
worlds. Wliosoever looks for the Devas elsewhere
than in the Self, was abandoned by the Devas ^
Whosoever looks for creatures elsewhere than in the
Self, was abandoned by the creatures. Whosoever
looks for anything elsewhere than in the Self, was
abandoned by everything. This Brahman-class, this
Kshatra-class, these worlds, these Devas®, these®
creatures, this everything, all is that Self.
7.
‘
Now as'^ the sounds of a drum, when beaten.
‘
B. inserts, Verily, the Vedas are not dear, &c.
* When the Self has been seen, heard, perceived, and known. B.
* The commentator translates, ‘
should be abandoned.’
* B. inserts, Whosoever looks for the Vedas, &c. 0
® B. adds, these Vedas. * B. has, all these creatures.
’ I construe sa yathS with evam vai in §12, looking upon
; ; —
II adhyAya, 4 brAhmaiva, 12. Ill
cannot be seized externally (by themselves), but the

sound is seized, when the drum is seized or the beater
of the drum
8 . ‘And as the sounds of a conch-shell, when
blown, cannot be seized externally (by themselves),
but the sound is seized, when the shell is seized or
the blower of the shell
9. ‘ And as the sounds of a lute, when played,
sound is seized, when the lute is seized or the
player of the lute;
10. ‘As clouds of smoke proceed by themselves
out of a lighted fire kindled with damp fuel, thus,
verily, O been breathed forth from

Maitreyi, has
this great Being what we have as 7??g-veda, Ya^r-
veda, SAma-veda, AtharvAngirasas, ItihAsa (legends),
PurAwa (cosmogonies), VidyA (knowledge), the Upa-
nishads, Ylokas (verses), SAtras (prose rules), Anu-
vyAkhyAnas (glosses), VyAkhyAnas (commentaries) ^
From him alone all these were breathed forth.
11. ‘As all waters find their centre in the sea,
all touches in the skin, all tastes in the tongue, all
smells in the nose, all colours in the eye, all sounds
in the ear, all percepts in the mind, all knowledge in
the heart, all actions in the hands, all movements in
the feet, and all the Vedas in speech,

. ‘As a li^mp of salt when thrown into water,
12. '*,
becomes dissolved into water, and could not be taken
§ 1 1 as probably a later insertion. The sa is not the pronoun, but

a particle, as in sa yadi, sa êt, &c.
^ B. adds, what is sacrificed, what is poured out, food, drink, this
world and the other world, and all creatures.

* SeeA'Afind.Up.VI,i3.
II2 B/imADARAiVYAKA-UPANISHAD.
out again, but wherever we taste (the water) it is
salt, — thus verily, O Maitreyl,

does this great Being,
endless, unlimited, consisting of nothing but know-
ledge^, rise from out these elements, and vanish again
in them. When he has departed, there is no more
knowledge (name), I say, O Maitreyl.’ Thus spoke
YA^wavalkya.
13. Then Maitreyt said; ‘Here thou hast be-
wildered me. Sir, when thou sayest that having
departed, there is no more knowl^ge®.’
ButYa^«avalkya replied; ‘OMaitreyl,Isay nothing
that is bewildering. This is enough, O beloved, for
wisdom®.
‘
For when there is as it were duality, then one
sees ‘the other, one smells the other, one hears the
other ^ one salutes the other®, one perceives the
other®, one knows the other; but when the Self only
how should he smell anotlier'^, how should
is all this,
he see® another®, how should he hea^^® another, how

should he salute “ another, how should he perceive
another how should he know another ? How
should he know Him by whom he knows all this ?
* As a mass of salt has neither inside nor outside, but is altogether
a mass of taste, thus indeed has that Self neither inside nor outside,
but is altogether a mass of knowledge. B.
® ‘
Here, Sir, thou hast landed me in utter bewilderment. Indeed,
*
I do not understand him.' B.
* Verily, beloved, that Self is imperishable, and of an inde-
structible nature. B.
*
B. inserts, one tastes the other.
“ B. inserts, one hears the other.
® B. inserts, one touches the other. ^ See, B.
* ®
* Smell, B. B. inserts taste.
w Salute, B. » Hear, B.
“ B. inserts, how should he touch another ?
II ADHYAyA, 5 BRAHMAiVA, 2. II^
How, O beloved, should he know (himself), the

Knower^?’
Fifth BrAhmaiva®.
1.This earth is the honey (madhu, the effect) of
all beings, and all beings are the honey (madhu, the
effect) of this earth. Likewise this bright, immortal
person in this earth, and that bright immortal person
incorporated in the body (both are madhu). He
indeed is the same as that Self, that Immortal, that
Brahman, that All.

2. This water is the honey of all beings, and all
beings are the honey of this water. Likewise this

bright, immortal person in this water, and that
bright, immortal person, existing as seed in the body
(both are madhu). He indeed is the same as that
Self, that Immortal, that Brahman, that All.
’ Instead of the last line, B. adds (IV, 5, 15) :

‘
That Self is to
be described by No, no He is incomprehensible, for he cannot
!
be comprehended ; he is imperishable, for he cannot perish ; he is

unattached, for he does not attach himself ; unfettered, he does
not sutler, he does not fail. How, O beloved, should he know the
Knower? Thus, O Maitreyi, thou hast been instructed. Thus
far goes immortality.' Having said so, Yajj^mavalkya went away
(into the forest). 15. See also -OSnd. Up. VII, 24, i.
^ Madhu, honey,
seems to be taken here as an instance of some-
thing which is both cause and effect, or rather of things which are
mutually dependent on each other, or cannot exist without one
other. As the bees make the honey, and the honey makes or
supports the bees, bees and honey are both cause and effect,
or at all events are mutually dependent on one other. In the same
way the earth and all living beings are looked upon as mutually
dependent, living beings presupposing the earth, and the earth
presupposing living beings. This at all events seems to be the
general idea of what is called the MadhuvidyS, the science of honey,
which Dadhya^ communicated to the Ajvins.
[^5] I
BR/HADARAiVYAKA-UPANISHAD.
3. This fire is the honey of all beings, and all
beings are the honey of this fire. Likewise this

bright, immortal person in this and that bright,
fire,
immortal person, existing as speech in the body (both

are madhu). He indeed is the same as that Self,
that Immortal, that Brahman, that All.
4. This air is the honey of all beings, and all
beings are the honey of this air. Likewise this
bright, immortal person in this air, and that bright,
immortal person existing as breath in the body (both
5. This sun is the honey of all beings, and all
beings are the honey of this sun. Likewise this

bright, immortal person in this sun, and that bright,
immortal person existing as the eye in the body
6. This space {d\sz.h, the quarters) is the honey of
all beings, and all beings are the honey of this
space. Likewise this bright, immortal person in this

space, and that bright, immortal person existing as
the ear in the body (both are madhu). He indeed
is the same as that Self, that Immortal, that Brah-
man, that All.
7. This moon is the honey of all beings, and all
beings are the honey of this moon. Likewise this
bright, immortal person in this, moon, and that bright,
immortal person existing as mind in the body (both
8. This lightning is the honey of all beings, and
^
all beings are the honey of this lightning. Likewise
this bright, immortal person in this lightning, and
II ADHYAyA, 5 BRAlIMAiVA, 1 3. II5
that bright, immortal person existing as light in the

body (both are madhu). He indeed is the same as
that Self, that Immortal, that Brahman, that All.
9. This thunder^ is the honey of all beings, and all
beings are the honey of this thunder. Likewise this

bright, immortal person in this thunder, and that
bright, immortal person existing as sound and voice
in the body (both are madhu). He indeed is the
same as that Self, that Immortal, that Brahman,
that All.
10. This ether is the honey of all beings, and all
beings are the honey of this ether. Likewise this

bright, immortal person in this ether, and that bright,
immortal person existing as heart-ether in the body
1 1. This law (dharma^) is the honey of all beings,
and all beings are the honey of this law. Likewise

this bright, jmmortal person in this law, and that
bright, immortal person existing as law in the body
12. This true® (satyam) is the honey of all beings,
and all beings are the honey of this true. Likewise
this bright, immortal person in what is true, and that
bright, immortal person existing as the true in the
body (both are madhu). He indeed is the same as
that Self, that Immortal, that Brahman, that All.
13. This mankind is the honey of all beings, and
all beings are the honey of this mankind. Likewise
‘ Stanayitnu, thunder, is explained by the commentator as

Parânya.
* Satyam, the true, the real, not, as it is generally translated, the
truth.
I a-
:
Il6 BJ?7IIADARAiVYAKA-UPANISHAD.
this bright, immortal person in mankind, and that

bright, immortal person existing as man in the body
14. This Self is the honey of all beings, and all
beings are the honey of this Self. Likewise this

bright, and that bright,
immortal person in this Self,
immortal person, the Self (both are madhu). He

indeed is the same as that Self, that Immortal, that
Brahman, that All.
15. And verily this Self is the lord of all beings,
the king of all beings. And as all spokes are con-
tained in the axle and in the felly of a wheel, all
beings, and all those seifs (of the earth, water, &c.)
are contained in that Self.
16. Verily Dadhya-^ Atharvawa proclaimed this
honey (the madhu-vidyA) to the two A.yvins, and a
/?fshi, seeing this, said (Rv. 1, 116, 12)
‘
O
ye two heroes (Ajvins), I make manifest that
fearful deed of yours (which you performed) for the
sake of gain’, like as thunder^ makes manifest the
rain. The honey
(madhu-vidya) which Dadhya/^r
Atharvawa proclaimed to you through the head of
a horse,’ ...
17. Verily Dadhya/C’ Atharva«a^ proclaimed this
honey to the two Alvins, and a JRzshi, seeing this,
said (Rv. 1, 1 17, 22);
‘
O Alvins, you fixed a horse’s head on Atharva«a
Dadhya/^, and he, wishing to be true (to his promise).
’ The translation here follows the commentary.

* Tanyatu, here explained as Farânya.
* 5ahkara distinguishes here between Atharva«a and Atharva»a,
if the text is correct
: :
II ADIIYAyA, 5 BRAHMAiVA, 1 9. II 7
proclaimed to you the honey, both that of Tvash/rz*

and that which is to be your secret, O ye strong
ones.’
18. Verily Dadhya^^ Atharvawa proclaimed this
honey to the two Alvins, and a i!^/shi, seeing this,
said
‘
He (the Lord) made bodies with two feet, he
made bodies with four feet. Having first become
a he entered the bodies as purusha (as the
bird,
person),’ This very purusha is in all bodies the puri-
âya, i.e. he who lies in the body (and is therefore
called purusha). There is nothing that is not
covered by him, nothing that is not filled by him,
19. Verily Dadhya/(’ Atharva/â proclaimed this
honey to the two Alvins, and a j^^shi, seeing this,
said (Rv. VI, 47, 18)

‘
He (the Lord) became like unto every form^, and
this is meant to reveal the (true) form of him (the
Atman). Indra (the Lord) appears multiform through
the MAyds (appearances), for his horses (senses) are
yoked, hundreds and ten.’
This (Atman) is the horses, this (Atman) is the

ten, and the thousands, many and endless. This is
the Brahman, without cause and without effect, with-
out anything inside or outside this Self is Brahman,;
omnipresent and omniscient. This is the teaching

(of the Upanishads),
*Sankara explains Tvash/r/as the sun, and the sun as the head
of the sacrifice which, having been cut off, was to be replaced by
the pravargya rite. The knowledge of this rite forms the honey
of Tvash/r/. The other honey which is to be kept secret is the
knowledge of the Self, as taught before in the Madhu-brahma«a.
* He assumed all forms, and such forms, as two-footed or four-
footed animals, remained permanent. Comm.

:
ii8 Bl?/IIADARAiVyAKA-UPANISHAD.
Sixth BrAhmaiva.
. Now follows the stem ’
1. PautimAshya from Gaupavana,

2. Gaupavana from PautimAshya,
3. Pautimdshya from Gaupavana,
4. Gaupavana from Kauîka,
5. Kauîka from Kau»fl?inya,
6. Kau««?inya from SkndWyz,
7. S^ndWya. from Kauîka and Gautama,
8. Gautama
, from Agnive^ya,
9. Agnlve^ya from StndiXya and AnabhimUta,
10. SandiXya and AnabhimlAta from Anabhimldta,

1 1. AnabhimlAta from Anabhimldta,
1 2. Anabhimldta from Gautama,
13. Gautama from Saitava and Prailnayogya,
14. Saitava and Praiinayogya from Pdrajarya,
1 5. Paraârya from Bhiradvd^,
16. Bhdradvdâ from Bhdradvdâ and Gautama,
1 7. Gautama from Bhdradvdâ,
^ The line whom the Madhuka«<fa

of teachers and pupils by
(the fourth Brdhmarra) was handed down. The Madhyandina-fdkha
begins with ourselves, then i. 5aurpa«ayya, 2. Gautama, 3. Vatsya,
4. Vatsya and Pardjarya, 5. Sdhkntya and Bhdradvdâ, 6. Auda-
vahi and AS’dKf/ilya, 7. Vaiâvdpa and Gautama, 8. Vai^vapdyana

and Vaish/apureya, 9. -Sawfllya and Rauhiwdyana, 10. .Saunaka,
Atreya, and Raibhya, 1 1. Pautimdshydyawa and Kauwrflnydyana,
12, Kau«<finya, 13. Kau«(ilnya, 14. Kaumfinya and Agnivejya,
15. Saitava, 16. Pdrdjarya, 17. Gdtukar«ya, 18. Bhdradv^, 19. Bhd-
radvd^, Asurayarra, and Gautama, 20. Bhdradvâ, ai.Vai^vdpd-
yana. Then the same as the Kd«vas to frdtukarwya, who learns
from Bhdradvdâ, who learns from Bhdradvâ, Asurdyawa, and
Ydska. Then Traiva«i See, as in the Kdwva-vawra.
II adhyAya, 6 brAhman-a, 3. 119
18. BhAradv^^ from PArAârya,

19. PArAârya from VaiâvApAyana,
20. Vai^vApAyana from KauîkAyani,
21^ KauîkAyani
3. from Ghrftakaujika,
22. GhWtakaudka from PArAâryAyawa,

23. PArAâryAyawa from PArAârya,
24. PArAârya from (7AtAkar»ya*,
25. CAtAkarwya from AsurAyawa and YAska®,
26. AsurAyaâ and YAska from Traivaî,
27. Traiva«i from Aupaândhani,
28. Aupa^ndhani from Asuri,
29. Asuri from BhAradvA^,
30. BhAradv%‘a from Atreya,
31. Atreya from MA«î,
32. MA»/i from Gautama,
33. Gautama from Gautama,
34. Gautama from VAtsya,
35. VAtsya from .Saw^lya,
36. S^ndiXy^ from Kairorya KApya,
37. Kaijorya KApya from KumArahArita,
38. KumArahArita from GAlava,
39. GAlava from Vidarbhl-kauwflfinya,
40. Vidarbhl - kauwafinya from VatsanapAt Ba-
bhrava,
41. VatsanapAt Babhrava from Pathi Saubhara,
42. Pathi Saubhara from AyAsya Ahgirasa,
43. AyAsya Angirasa from Abhhti TvAsh/ra,
44. Abhhti TvAsh/ra from Vi^varfipa TvAsh/ra,
45. Vij'varApa TvAsh/ra from Ajvinau,
* From here the Ytmsz agrees with the Vawra at the end of
IV, 6.
* Bhîradv%a, in Mddhyandina text.
® Bhlradv^^, Asur&yawa, and YSska, in Mddhyandina text.
120 BR/IIADARAjVY AKA-UP ANISIIAD.
46. A^vinau from Dadhya>§ Atharva/?a,

47. Dadhya^! Atharva«a from Atharvan Daiva,
48. Atharvan Daiva from Mrftyu Prddhva/wsana,
49. Mr/tyu PrAdhvawsana from Pradhvawsana,
50. Pradhva»?sana from Ekarshi,
51. Ekarshi from VipraX’itti S
52. Vipra/{’itti from Vyash/i,
53. Vyash/i from SanAru,
54. Sandrii from Sandtana,
55. Sanatana from Sanaga,
56. Sanaga from ParameshMin,
57. Paramesh//în from Brahman,
58. Brahman is Svayambhu, self-existent.
Adoration to Brahman ^
* Vipraîtti, in MSdliyandina text.

* Similar genealogies are found Brih. Ar. Up. IV, 6, and VI, 5.
!
Ill adhyAya, I brAhmawa, 2. 121
THIRD ADHYAyA.
First BrAiimaiva^
Adoration to the Highest Self (Paramdtman)
1. 6'anaka Vaideha (the king of the Videhas) sacri-
ficed with a sacrifice at which many presents were

offered to the priests of(the A^vamedha). BrAhma«as
of the Kurus and the PAwâlas had come thither,
and franaka Vaideha wished to know, which of those
Brdhmawas was the best read. So he enclosed a
thousand cows, and ten pddas (of gold) ^ were fastened
to each pair of horns.
2 And 6ânaka spoke to them
. ‘Ye venerable :
Brahmawas, he who among you is the wisest, let

him drive away these cows.’
Then those BrAhma«as durst not, but YA^wavalkya
said to his pupil Drive them away, my dear.’
:
‘
He replied: ‘O glory of the SamanVî’^d drove

them away.
The Brahma?/as became angry and said How :
‘
could he call himself the wisest among us ?’
Now there was A^vala, the Woiri priest of 6ânaka

Vaideha. He asked him: ‘Are you indeed the
* Mddhyandina text, p. 1067.

® Palaâturbhaga^ pidaA suvarwasya. Comm.
• One expects iti after uda^, but Sdmarravas is applied to
Y%«avalkya, and not to the pupil. Y^^g^lavalkya, as the com-
mentator observes, was properly a teacher of the Y:i^r-veda, but
as the pupil calls him Samarravas, he shows that Ya^'Ttavalkya
knew all the four Vedas, because the Samans are taken .from the
Rig-veda, and the Atharva-veda is contained in the other three
Vedas. * Regnaud, however, refers it to the pupil, and translates,
‘
0 toi qui apprends le SSma-veda.’
122 BWHADARAiVYAKA-UPANISHAD.
wisest among us, O

YA^wavalkya ?’ He replied I :
‘
bow before the wisest (the best knower of Brahman),

but I wish indeed to have these cows.’
Then Ajvala, the Yiotri priest, undertook to
question him.
3. ‘
YA/’wavalkya,’ he said, ‘
everything here (con-
nected with the sacrifice) is reached by death, every-
thing overcome by death. By what means then
is
is the sacrificer freed beyond the reach of death ?’
Y^l^wavalkya said By the Wotri priest, who is

;
‘
Agni (fire), who is speech. For speech is the Yiotri

of the sacrifice (or the sacrificer), and speech is
Agni, and he is the Hotri. This constitutes free-
dom, and perfect freedom (from death).’
4. Y^^wavalkya,’ he said, ‘everything here is
‘
reached by day and night, everything is overcome by

day and night. By what means then is the sacrificer
freed beyond the reach of day and night ?’
Yc^«avalkya said By the Adhvaryu priest, who
:
‘
is the eye, who is Aditya (the sun)\ For the eye is

the Adhvaryu of the sacrifice, and the eye is the sun,
and he is the Adhvaryu. This constitutes freedom,
and perfect freedom.’
5. YA^âvalkya,’ he said, ‘everything here is
‘
reached by the waxing and waning of the moon,

everything is overcome by the waxing and waning
of the moon. By what means then is the sacrificer
freed beyond the reach of the waxing and waning
of the moon.'*’
Y^wavalkya said: ‘By the Udgatrf priest, who
is Vdyu (the wind), who is the breath. For the
^ One expects Sdityena ^kshushS, instead of âkshusMdityena,

but see § 6.
Ill adhyAya, I brAhmaata, 8. 123
breath is the Vdgitri of the sacrifice, and the breath

is the wind, and he is the UdgAtW. This constitutes
freedom, and perfect freedom.’
6. ‘
YA^»avalkya,’ he said, ‘
this sky is, as it were,
without an ascent (staircase.) By what approach
does the sacrificer approach the Svarga world ? ’
Y^«avalkya said By the Brahman priest, who

:
‘
is the mind (manas), who is the moon. For the

mind is the Brahman of the sacrifice, and the mind
is the moon, and he is the Brahman, This consti-
tutes freedom, and perfect freedom. These are the
complete deliverances (from death).’
Next follow the achievements.
7.
‘
YA^wavalkya,’ he said, ‘
how many verses
will the Hotrf priest employ to-day at this sacrifice?’
‘
Three,’ replied YA^wavalkya.
‘
And what are these three?’
‘
Those which are called PuronuvSkyA, Y^yd,and,
thirdly, 5 asyd
‘
What does he gain by them ?’
‘
All whatsoever has breath,’
8. ‘
Yd^wavalkya,’ he said, ‘
how many oblations
(Ahuti) will the Adhvaryu priest employ to-day at
this sacrifice?’
‘
Three,’ replied YA^waval'kya,
‘And what are these three?’
‘Those which, when offered, flame up those which, ;
when offered, make an excessive noise and those ;
which, when offered, sink down “.’
The PuronuvakySs are hymns employed before the actual

*
sacrifice, the Y%yas accompany the sacrifice, the âsySs are used
for the .jastra. All three are called StotriySs.

These oblations are explained as consisting of wood and oil,
*
of flesh, and of milk and Soma. The first, when thrown on the
124 br/iiadArajvyaka-upanisiiad.
‘What does he gain by them?’

By those which, when offered, flame up, he gains
‘
the Deva (god) world, for the Deva world flames

up, as it were. By those which, when offered, make
an excessive noise, he gains the Pitrz (father) world,
for the Pitr/ world is excessively (noisy) \ By those
which, when offered, sink down, he gains the Manu-
shya (man) world, for the Manushya world is, as it
were, down below.’
9. ‘
YA^fwavalkya,’ he said, ‘with how many deities
does the Brahman priest on the right protect to-day
’
this sacrifice ?
‘
By one,’ replied Ya^wavalkya.
‘And which is it?’
‘
The mind alone for the mind ;
is endless, and the
Vi^vedevas are endless, and he thereby gains the
endless world.’
10. ‘ Ydfwavalkya,’ he said, ‘how many Stotriya
hymns will the Udgdt/'/ priest employ to-day at this
’
sacrifice ?
‘Three,’ replied YAjfwavalkya.
‘
And what are these three ?
’
‘
Those which are called PuronuvAkyA, Ya^yA, and,
thirdly, Yasyd.’
‘
And what arc these with regard to the body
(adhydtmam) ?’
The Puronuvdkya
‘
is Prdwa (up-breathing), the
Ykgy^ the Apdna (down-breathing), the iSasyd the
Vydna (back-breathing).’
fire, flame up. The second, when thrown on the fire, make a
loud hissing noise. The third, consisting of milk. Soma, &c., sink
down into the earth.
’ On account of the cries of those who wish to be delivered out
of it. Comm.
in adhyAya, 2 brAhmaiva, 7. 125
‘What does he gain by them ?’

He gains the earth by the PuronuvikyA,
‘
the sky
by the Y^yt, heaven by the âsy^.’
After that A^vala held his peace.
Second BrAhmajva^
1. Then 6ÂratkArava ArtabhAga ^ asked. ‘YA^wa-
valkya,’ he said, ‘how many Grahas are there, and
how many Atigrahas^?’
‘
Eight Grahas,’ he and eight Atigrahas.’ replied, ‘
‘And what are these eight Grahas and eight

’
Atigrahas ?
2. PrA«a (breath)
‘
is one Graha, and that is seized
by ApAna (down-breathing) as die AtigrAlia *, for one
smells with the ApAna.’
3. ‘
Speech (vAi6) is one Graha, and that is seized
by name (nAman) as the AtigrAlia, for with speech
one pronounces names.’
4. The tongue is one Graha, and that is seized
‘
by taste as the AtigrAha, for with the tongue one

perceives tastes.’
5. one Graha, and that is seized by form
‘The eye is
as the AtigrAha, for with the eye one sees forms.’

6. ‘The ear is one Graha, and that is seized by sound
as the AtigrAha, for with the ear one hears sounds.’

7. The mind is one Graha, and that is seized by
‘

* A descendant of /Jztabhslga of the family of (raratkSni.
* Graha is probably meant originally in its usual sacrificial sense,
as a vessel for offering oblations. But its secondary meaning,
in which it is here taken, is a taker, a grasper, i. e. an organ of
sense, while atigraha is intended for that which is grasped, i. e. an
object of sense.
* Here the A is long, ^^findasatv&t.
126 Bl?lIIADARAi\nrAKA-UPANISHAD.
desire as the AtigrAha, for with the mind one desires

desires.’
8. ‘
The arms are one Graha, and these are seized
by work as the AtigrAha, for with the arms one
works work.’
9. The skin is one Graha, and that is seized by
‘
touch as the Atigrdha, for with the skin one per-

ceives touch. These are the eight Grahas and the
eight Atigrahas.’
10. ‘
YA^wavalkya,’ he said, everything ‘
is the food
of death. What then is the deity to whom death is
food?’
‘
Fire (agni) is death, and that is the food of water.
Death conquered again.’
is
11. YAfwavalkya,’ he said, ‘when such a person

‘
(a sage) dies, do the vital breaths (prA»as) move out

of him or no?’
No,’ replied Yd^«avalkya
‘
they are gathered up ;
*
in him, he swells, he is inflated, and thus inflated the

dead lies at rest.’
12. YA^/lavalkya,’ he said, ‘when such a man
‘
dies, what does not leave him ?’

*
The name,’ he replied for the name is endless,
;
‘
the Vwvedevas are endless, and by it he gains the

endless world.’
Y^wavalkya,’ he said, ‘when the speech of
13. ‘
this dead person enters into the fire’, breath into the
air, the eye into the sun, the mind into the moon,
the hearing into space, into the earth the body, into
the ether the self, into the shrubs the hairs of the
body, into the trees the hairs of the head, when the
1 - -
^ The commentator explains purusha here by asamyagdarjin,

one who does not know the whole truth. See also Deussen,
. VedSnta, p. 405, and p. 399, note.
Ill ADHyAYA, 3 BRAHMAiVA, 2. 2
blood and the seed are deposited in the water, where

is then that person ?’
Y^wavalkya said: ‘Take my hand, my friend.

We two alone shall know of this let this question ;
'k)f ours not be (discussed) in public.’ Then these

two went out and argued, and what they said was
karman (work), what they praised was karman*,
viz. that a man becomes good by good work, and
bad by bad work. After that (JAratkArava Arta-

bhAga held his peace.
Third BrAhmaya^
1. Then Bhiiû LAhyAyani asked. YA^wavalkya,’ ‘
he said, ‘we wandered about as students®, and came to

the house of Pata«>^la KApya. He had a daughter
who was possessed by a Gandharva. We asked
him,' Who art thou?’ and he (the Gandharva) replied:
‘
I am Sudhanvan, the Ahgirasa.’ And when we
asked him about the ends of the world, we said to
him, Where were the PArikshitas * ? Where then
‘
were the PArikshitas, I ask thee, YA^wavalkya, where

^
were the PArikshitas ?’
2. YA^wavalkya said He said to thee, I suppose,
:
‘
that they went where those go who have performed

a horse-sacrifice.’
He said ‘And where do they go who have per-
:
formed a horse-sacrifice ?’
* What is intended is that the saws^lra continues by means of

karman, while karman by itself never leads to moksha.
* MSdhyandina text, p. 1070.
® The commentator explains yfarakS// as adhyayanSrtha»/ vrata-
4ara«d>i toakS^, adhvaryavo v&,‘ See Professor R. G. Bhandarkar,
in Indian Antiquary, 1883, p. 145.
*
An old royal race, supposed to have vanished from the earth.
128 BK/HADARAAn?AKA-UPANISHAD,
Yd^wavalkya replied :
‘
Thirty-two journeys of the
car of the sun is this world. The earth surrounds
it on every side, twice as large, and the ocean
surrounds this earth on every side, twice as large.

Now there is between^ them a space as large as the
edge of a razor or the wing of a mosquito. Indra,
having become a bird, handed them (through the
space) to VAyu (the air), and VAyu (the air), holding
them within himself, conveyed them to where they
dwell who have performed a horse-sacrifice. Some-
what in this way did he praise VAyu indeed. There-
fore VAyu (air) is everything by itself, and VAyu is
all things together. He who knows this, conquers
death.’ After that Bhuû LdhyAyani held his
peace.
Fourth BRAiiMAivA^.
Then Ushasta A'AkrAya«a asked. ‘YA^«aval-

I.
kya,’ said, tell me the Brahman which is visible,

he ‘
not invisible ^ the Self (Atman), who is within all.’

YA^«avalkya replied This, thy Self, who is
:
‘
within all.’
‘Which Self, O YA^wavalkya, is within all ?’

Yd^wavalkya replied ‘He who breathes in the
:
up-breathing, he is thy Self, and within all. He who

breathes in the down-breathing, he is thy Self, and
within all. He who breathes in the on-breathing,
he is thy Self, and within all. He who breathes in
^ The commentator explains that this small space or hole is

between the two halves of the mundane egg.
® Mddhyandina text, p. loyi. It follows after what is here
the BrdhmaHa, treating of Kahoc/a Kaushitakeya.
fifth
® Deussen, Vedanta,
p. 163, translates, ‘das immanente, nicht
transcendente Brahman,' which is right, but too modern.
III adhyAya, 5 brAhmaata, i.* 129
the out-breathing, he is thy Self, and within all.
This is thy Self, who is within all’
2. Ushasta JÂkr^yana. said : ‘As one might say,

this is a cow, this is a horse, thus has this been
explained by thee. Tell me the Brahman which is
visible, not invisible, the Self, who is within all’

Yd^âvalkya replied: ‘This, thy Self, who is
within all’
‘Which Self, O Yd^#avalkya, is within all ?’
YA^«avalkya replied Thou couldst not see the
:
‘
(true) seer of sight, thou couldst not hear the (true)

hearer of hearing, nor perceive the perceiver of per-
ception, nor know the knower of knowledge. This
is thy Self, who is within all. Everything also is of^
evil’ After that Ushasta KAkrAyana held his peace.
Fifth BrAhmajvaI
I. Then Kahola Kaushltakeya asked. ‘YAgna-
valkya,’ he said, ‘tell me the Brahman which is visible,
not invisible, the Self (Atman), who is within all’
YAfwavalkya replied: ‘This, thy Self, who is
within all’
‘Which Self, O YA^wavalkya, is within all ?’
YA^wavalkya replied He who overcomes hunger
:
‘
,and thirst, sorrow, passion, old age, and death.

"When BrAhma;âs know that Self, and have risen
above the desire for sons®, wealth, and (new) worlds ®,
they wander about as mendicants. For a desire for
sons is desire for wealth, a desire for wealth is desire
for worlds. Both these are indeed desires. There-
fore let a BrAhmaâ, after he has done with learning,
’ Mddhjrandina text,p. 107 1, standing before the fourth Brdhma»a.
* See Br<h. Ar. Up. IV, 4, 22.
* Life in the world of the Fathers, or in the world of the Gods.
[15]
1 30 bh/hadAranyaka-upanishad.
wish to stand by real strength ^ after he has done ;
with that strength and learning, he becomes a Muni

(a Yogin) and after he has done with what is not
;
the knowledge of a Muni, and with what is the

knowledge of a Muni, he is a Brfihma«a. By what-
ever means he has become a BrAhma«a, he is such
indeed*. Everything else is of evil,’ After that
Kahola Kaushitakeya held his peace.
Sixth BrAiimaiva®.
I. Then G&rgi VAâknavi asked. ‘
Y^»avalkya,’
she said, ‘everything here is woven, likewarp and
woof, in water. What then is that in which water is
woven, like warp and woof?’
In air, O Gdrgi,’ he replied.
‘
In what then is air woven, like warp and woof?’

‘
In the worlds of the sky, O GArgl,’ he replied.

‘
In what then are the worlds of the sky woven,

‘
’
like warp and woof ?
‘
In the worlds of the Gandharvas, O GArgl,’ he
replied.
^ Knowledge of the Self, which enables us to dispense with all
other knowledge,
* Mr. Gough proposes as an alternative rendering: ‘Let a
Br&hma«a renounce learning and become as a child; and after
renouncing learning and a childlike mind, let him become a
quietist; and when he has made an end of quietism and non-
quietism, he shall become a Brdhmawa, a Brahmawa indeed/
Deussen takes a similar view, but I doubt whether ‘the knowledge
of babes' is not a Christian rather than an Indian idea, in spite of
yahkara’s remarks on Ved. Sfltra, III, 4, 50, which are strangely at
variance with his commentary here. Possibly the text may be cor-
rupt, for tish/Aaset too is a very peculiar form. We might conjecture
balyena, as we have abalyam,in IV, 4, i. In Kaush. Up. Ill, 3,
SbSlyam stands for Sbalyam, possibly for ^b^lyam. The construc-
tion of kena syad yena sySt tenedma eva, however, is well known.
® Mddhyandina text,
p. 1072.
m adhvAya, 6 brAhmajva, i. 131
‘In what then are the worlds of the Gandharvas

‘
In the worlds of Aditya (sun), O
Gcirgl,’ he replied.
‘
In what then are the worlds of Aditya (sun)
‘
In the worlds of ATandra (moon), O GArg!,’ he
replied.
In what then are the worlds of Sandra (moon)
‘

In the worlds of the Nakshatras (stars), O GArgl,’
‘
he replied.
In what then are the worlds of the Nakshatras
‘
(stars) woven, like warp and woof?’

In the worlds of the Devas (gods), O Gargi,’ he
‘
replied.
‘
In what then are the worlds of the Devas (gods)
’
woven, like warp and woof ?
‘
In the worlds of Indra, O
he replied. Gargi,’
In what then are the worlds of Indra woven, like
‘
warp and woof?’

In the worlds of Pra^dpati, O Gdrgi,’ he replied.
‘
In what then are the worlds of Pra^pati woven,

‘
like warp and woof?’

In the worlds of Brahman, O Gargi,’ he replied.
‘
In what then are the worlds of Brahman woven,

‘
like warp and woof?’

Y^wavalkya said ;
‘
O Gdrgi, Do not ask too
*much, lest thy head should fall Thou
off. askest
too much about a deity about which we are not to
ask too much \ Do not ask too much, O Gdrgi.’
After that Gdrgi Vd/’aknavi held her peace.
* According to the commentator questions about Brahman are
to be answered from the Scriptures only, and not to be settled by
argument.
:
132 BlJ/IIADARAJVyAKA-UPANISHAD.
Seventh BrAhmana^
I. Then Udddlaka Arum^ asked. YA^»avalkya/ ‘
he said, we dwelt among the Madras in the houses

‘
of Pata»/âla Kdpya, studying the sacrifice. His

wife was possessed of a Gandharva, and we asked
him: “Who thou?”
art He answered: “I am
Kabandha Atharvawa.” And he said to Pata«-âla
KApya and to (us) students “Dost thou know, KApya,
;
that thread by which this world and the other world,

and all beings are strung together?” And Pata«/âla
KApya replied “ I do not know it, Sir.” He said
:
again to Pataw/l’ala KApya and to (us) students;

“ Dost thou know, KApya, that puller (ruler) within
(antaryAmin), who within pulls (rules) this world and

the other world and all beings ? ” And Patawâla
KApya replied “ I
: do not know it. Sir.” He said
again to Pataw/fala KApya and to (us) students
“ He, O KApya, who knows that thread and him who
pulls (it) within, he knows Brahman, he knows the

worlds, he knows the Dcvas, he knows the Vedas,
he knows the Bhfitas (creatures), he knows the Self,
he knows everything.” Thus did he (the Gandharva)
say to them, and I know it. If thou, O YA^wavalkya,
without knowing that string and the p^ler within,
drivest away those Brahma-cows (the cows offered
as a prize to him who best knows Brahman), thy
head will fall off.’
Y^wavalkya said O Gautama, I believe I know
:
‘
that thread and the puller within.’
^ Midhyandina text, p. 1072.

• Afterwards addressed as Gautama ; see before, p. 1, note^
Ill adhyAya, 7 brAhmaista, 7. 133
The other said :

‘
Anybody may say, I know, I
know. Tell what thou knowest.’

2. Y^_^»avalkya said: ‘Vdyu (air) is that thread,
O Gautama. By air, as by a thread, O Gautama,

this world and the other world, and all creatures are
strung together. Therefore, O Gautama, people say
of a dead person that his limbs have become unstrung;
for by air, as by a thread, O Gautama, they were
strung together.’
The other said: ‘So it is, O YA^wavalkya. Tell
now (who is) the puller within.’
3. YAfwavalkya said : ‘He who dwells in the earth,
and within the earth whom the earth does not
know, whose body the earth is, and who pulls (rules)
tlie earth within, he is thy Self, the puller (ruler)
within, the immortal.’

He who dwells in the water, and within the
4. ‘
water, whom the water does not know, whose body

the water is, and who pulls (rules) the water within,
he is thy Self, the puller (ruler) within, the immortal.’
5. ‘
He who and within the fire,
dwells in the fire,
whom the fire does not know, whose body the fire
is, and who pulls (rules) the fire within, he is thy
Self, the puller (ruler) within, the immortal.’

6. ‘He who dwells in the sky, and within the
sky, whom the sky does not know, whose body the
sky is, and who pulls (rules) the sky within, he is thy
7. He who dwells in the air (vAyu), and within the

‘
air, whom the air does not know, whose body the
* by ‘within,’ according to the commentator,
I translate. antara
who explainsby abhyantara, but I must confess that I should
it
prefer to translate it by different from,’ as Deusseu does, 1 c. p. r6o,

‘
.
particularly as it governs an ablative.

134 bjs/hadArajvyaka-upanishad.
air is, and who pulls (rules) the air within, he is thy
‘He who dwells in the heaven (dyu), and within
8.
the heaven, whom the heaven does not know, whose

body the heaven is, and who pulls (rules) the heaven
within, he is thy Self, the puller (ruler) within, the
immortal.’
9. ‘He who dwells in the sun (Aditya), and within
the sun, whom the sun does not know, whose body
the sun is, and who pulls (rules) the sun within, he
is thy Self, the puller (ruler) within, the immortal.’
10. ‘He who dwells in the space (disaA), and
within the space, whom the space does not know,
whose body the space is, and who pulls (rules) the
space within, he is thy Self, the puller (ruler) within,
the immortal.’
11. ‘He who dwells in the moon and stars (ân-
dra-tSrakam), and within the moon and stars, whom
themoon and stars do not know, whose body the
moon and stars are, and w’ho pulls (rules) the moon
and stars within, he is thy Self, the puller (ruler)
within, the immortal.’
12. ‘He who dwells in the ether (AkAâ), and
within the ether, whom the ether does not know,
whose body the ether is, and who pulls (rules) the
ether within, he is thy Self, the puller (ruler) within,
the immortal.’
13. ‘He who dwells in the darkness (tamas), and
within the darkness, whom the darkness does not
know, whose body the darkness is, and who pulls
(rules) the darkness within, he is thy Self, the puller
(ruler) within, the immortal.’*
14. ‘He who dwells in the light (te^s), and within
the light, whom the light does not know, whose
;
Ill adhyAya, 7 brAhma^ta, 21. 135
body the light is, and who pulls (rules) the light
immortal.’
So far with respect to the gods (adhidaivatam)
now with respect to beings (adhibhfttam).
15. Y^wavalkya said: ‘He who dwells in all
beings, and within all beings, whom all beings do
not know, whose body all beings are, and who pulls
(rules) all beings within, he is thy Self, the puller
(ruler) within, the immortal.’
16. ‘He who dwells in the breath (prA«a), and
within the breath, whom the breath does not know,
whose body the breath is, and who pulls (rules) the
breath within, he is thy Self, the puller (ruler) within,
the immortal.’
17. ‘He who dwells in the tongue (vA^), and
within the tongue, whom the tongue does not know,
whose body the tongue is, and who pulls (rules) the
tongue within, he is thy Self, the puller (ruler) within,
the immortal.’
18. ‘He who dwells in the eye, and within the
eye, whom the eye does not know, whose body the
eye is, and who pulls (rules) the eye within, he is thy
19. ‘He who dwells in the ear, and within the
ear, whom the ear does not know, whose body the
ear is, and who pulls (rules) the ear within, he is thy
20. ‘
He who dwells in the mind, and within the
mind, whom the mind does not know, whose body
the mind is, and who pulls (rules) the mind within,
he is thy the puller ^ruler) within, the immortal.’
Self,
21. ‘He who dwells in the skin, and within the
skin, whom the skin does not know, whose body the
136 BJWHADARAiVYAKA-UPANiSHAD.
skin is, and who pulls (rules) the skin within, he is
thy the puller (ruler) within, the immortal.'

Self,
22. ‘He who dwells in knowledge \ and within
knowledge, whom
knowledge does not know, whose
body knowledge is, and who pulls (rules) knowledge
immortal.’
23. -He who dwells in the seed, and within
the seed, whom the seed does not know, whose
body the seed is, and who pulls (rules) the seed
within, he is thy Self, the puller (ruler) within,
the immortal; unseen, but seeing; unheard, but
hearing unperceived, but perceiving unknown, but
; ;
knowing. There is no other seer but he, there

is no other hearer but he, there is no other per-
ceiver but he, there is no other knower but he.
This is thy Self, the ruler within, the immortal.
Everything else is of evil.’ After that UddAlaka
Aru«i held his peace.
Eighth BrAhmaiva^
1. Then Va>6aknavl ^ said: ‘Venerable BrAhmawas,
I ask him two questions. If he will answer
shall
them, none of you, I think, will defeat him in any
argument concerning Brahman.’
YA^wavalkya said Ask, O GArgi.’ :
‘
2. She said: O YA^wavalkya, as the son of a

‘
. warrior from the KA^ls or Videhas might string his

loosened bow, take two pointed foe-piercing arrows
in his hand and rise to do battle, I have risen to
‘ Self, i.e. the individual Self, according to the MSdhyandina

school; see Deussen, p. 161.
• MAdhyandina text, p. loyg.
• GArgf, not the wife of YA?navalkya.
Ill adhyAva, 8 brAhmaiva, 8. 137
fight thee with two questions. Answer me these

questions.’
YA^âvalkya said Ask, O GArgh’ :
‘
3. She said O YA^wavalkya, that of which they

:
‘
say that it is above the heavens, beneath the earth,

embracing heaven and earth*, past, present, and future,
tell me in what is it woven, like warp and woof
4. YA^âvalkya said: ‘That of which they say

that it is above the heavens, beneath the earth,
embracing heaven and earth, past, present, and
future, that is woven, like warp and woof, in the
ether (akAâ).’
5. She said ;
‘
I bow to thee, O YA^«avalkya, who
hast solved me that question. Get thee ready for
the second.’
Y^wavalkya Ask, O GArgl.’
said® :
‘
6. She said O YA^wavalkya, that of which they

:
‘
say that it is above the heavens, beneath the earth,

embracing heaven and earth, past, present, and future,
tell me in what is it woven, like warp and woof?’
7. YA^wavalkya said That of which they say :

‘
that it is above the heavens, beneath the earth,

embracing heaven and earth, past, present, and future,
that is woven, like warp and woof, in the ether.’
GArgl said In what then is the ether woven, like
:
‘
warp and woof?’

8. He said O GArgl, the BrAhma;?as call this
:
‘
the Akshara (the imperishable).' It is neither coarse

nor fine, neither short nor long, neither red (like fire)
nor fluid (like water) it is without shadow, with-;
out darkness, without air, without ether, without
* Deussen, p. 143, translates, ‘between heaven and earth,' but

that would be the antariksha.
• This repetition does not occur in the Mddhyandina text.
138 BJi/HADARAJVYAKA-UPANISHAD.
glts-chment without taste, without smell, without

eyes, without ears, without speech, without mind,
without light (vigour), without breath, without a
mouth (or door), without measure, having no within
and no without, it devours nothing, and no one
devours it.’
9.
‘
By the command of that Akshara (the im-
perishable),. O GArgl, sun and moon stand apart®.
By the command of that Akshara, O Gdrgl,
heaven and earth stand apart By the command of
that Akshara, O G4rgl, what are called moments
(nimesha), hours (muhOrta), days and nights, half-
months, months, seasons, years, all stand apart.
f By the command of that Akshara, O Gargi, some
rivers flow to the East from the white mountains,
others to the West, or to any other quarter. By
the command of that Akshara, O GArgi, men praise
those who give, the gods follow the sacrificer, the
fathers the Darvi-offering.’
10. ‘Whosoever, O Gfirgl, without knowing that
Akshara (the imperishable), offers oblations in this
world, sacrifices, and performs penance for a thou-
sand years, his work will have an end. Whosoever,
O Gcirgi, without knowing this Akshara, departs this
world, he is miserable (like a slave)®. But he, O
Gdrgi, who departs this world, knowing this Akshara,
he is a Brdhma«a.’
11. ‘That Brahman,’ O GargJ, ‘is unseen, but
seeing ;
unheard, but hearing ;
unperceived, but per-
ceiving ;
unknown, but knowing. There is nothing
* Not adhering to anything, like lac or gum.

* Each follows its own course.
®
He stores up the effects from work, like a miser
‘ his riches,’
Roer. ‘He is helpless,' Gough.
Ill adhyAya, 9 brAiimajva, i. 139
that sees but nothing that hears but it, nothing

it,
that perceives but it, nothing that knows but it. In

that Akshara then, O Gdrgl, the ether is woven,
like warp and woof.’
12. Then said GArgl ‘Venerable BrAhmans, you
:
may consider it a great thing, if you get off by bowing

before him. No one, I believe, will defeat him in
any argument concerning Brahman,’ After that
VAâknavl held her peace.
Ninth BrAhmana^.
I . Then Vidagdha S'akalya asked him “ How many :
‘
gods are there, O YA^wavalkya ?’ He replied with

this very Nivid®: ‘As many as are mentioned in the
Nivid of the hymn of praise addressed to theVij-
vedevas, viz. three and three hundred, three and
three thousand
Yes,’ he said, and asked again
‘
How many gods :
‘
are there really, O Y^wavalkya

‘
Thirty-three,’ he said.
’ Mddhyandina text, p. 1076.

*This disputation between Y^âvalkya and Vidagdha 5'dkalya
occurs in a simpler form in the 5 atapatha-brahma«a, XI, p. 873.
He is first who defies Y^^'ftavalkya, and
here represented as the
whom Yd^navalkya asks at once, whether the other Brdhmans
had made him the ulmukSvakshayawa, the cat's paw, literally one
who has to take a burning piece of wood out of the fire (ardha-
dagdhakdsh/âm ulmukam; tasya vahirnirasanam avakshayawaw
vinfijaA). The end, however, is different, for on asking the nature
of the one god, the Pra«a, he is told by Yd^wavalkya that he has
asked for what he ought not to ask, and that therefore he will die
and thieves wilt carry away his bones.
® and short invocsitions of the gods ; devatdsankhyd-
Nivid, old
vd/iakdni mantrapaddni kdnKid vauvadeve jaslre rasyante. 5'ankara
and Dvivedaganga.
* This would make 3306 devatds.
140 B/i/HADARAiVVAKA-UPANISHAD.
‘
Yes/ he said, and asked again :
‘
How many gods
are there really, O Y^fwavalkya?’
‘
he said.
Six,’
‘
;
‘
How many gods
are there really, O Yi^»avalkya?’
Three,’ he said.
‘

‘
:
‘
How many gods
are there really, O Y^wavalkya?’
‘
Two,’ he said.
‘
and asked again How many gods
Yes,’ he said, :
‘
are there really, O Yd^wavalkya?’

One and a half (adhyardha)/ he said.
‘
‘Yes,’ he said, and asked again ‘How many gods :
are there really, O YA^wavalkya?’

One,’ he said.
‘
‘Yes,’ he said, and asked: ‘Who are these three

and three hundred, three and three thousand?’
2. YA/wavalkya replied: ‘They are only the
various powers of them, in reality there are only
thirty-three gods
He
asked Who are those thirty-three?’
;
‘
Ya^?2avalkya replied ‘The eight Vasus, the eleven:
Rudras, the twelve Adityas. They make thirty-one,

and Indra and Praj^pati make the thirty-three “.’
3. He asked :
‘
Who are the Vasus.’
Y^fwavalkya replied : .
‘
Agni (fire), Prfthivi
(earth), VAyu Antariksha (sky), Aditya (sun),
(air),
Dyu (heaven), A'andramas (moon), the Nakshatras

(stars), these are the Vasus, for in them all that
dwells (this world) ® rests ;
and therefore they are
called Vasus.’
^ ‘
The glories of these are three and thirty/ Gough, p. 172.
^ Trayastri7;zi‘au, trayastriwjata^ pflraîau.
i. e.
* The etymological explanation of Vasu is not quite clear, and
Ill adhyAya, 9 brAhmajva, 8 , 141
4. He asked : ‘Who are the Rudras ?’
Y^^âvalkya replied ;
‘
These ten vital breaths
(prA«as, the senses, i.e. the five ^»Anendriyas, and
the five karmendriyas), and Atman as the eleventh.
When they depart from this mortal body, they make
us cry (rodayanti), and because they make us cry,
they are called Rudras.’
5.askedHe Who are the Adityas ?
:
‘
YA^âvalkya replied The twelve months of the :

‘
year, and they are Adityas, because they move along

(yanti), taking up everything ^ (ddadan&A). Because
they move alon^f, taking up everything, therefore
they are called Adityas.’
6. He asked: ‘And who is Indra, and who is
Prafdpati ?’
‘
Indra is thunder, Pra^dpati
is the sacrifice.’
He ‘And what is the thunder?’

asked :
Y^wavalkya replied ‘The thunderbolt.’ :
He asked ‘And what is the sacrifice?’

:
‘
The (sacrificial) animals.’
7. He asked : ‘Who are the six ?’
‘
Agni (fire), P^'fthivi (earth),
Vdyu (air), Antariksha (sky), Aditya (sun), Dyu

(heaven), they are the six, for they are all® this,
the six.’
8. He asked : ‘Who are the three gods?’
the commentator hardly explains our text. Perhaps vasu is meant

for the world or the dwellers therein. The more usual explanation
occurs in the -Satap. Br^h. 1077, ete hida»2 sarvaw vasayante
p.
tadyad idam sarva«? vasayante tasmSd vasava iti ; or on p. 874,
where we read te yad id^.m sarvam &c.
^ Atman is hpre explained as manas, the common sensory.
* The life of men, and the fruits of their work.
® They are the thirty-three gods.
142 b/i/hadAraatyaka-upanishad.
Yi^wavalkya replied ‘These three worlds, for

. : in
them all these gods exist’
He asked ‘Who are the two gods?’
:
YA^wavalkya replied ‘Food and breath.' :
He asked ‘Who is the one god and a half?’

:
Y^wavalkya replied He that blows.’ :

‘
9. Here they say How is it that he who blows

:
‘
likeone only, should be called one and a half (adhyar-

dha)?’ And the answer is: ‘Because, when the wind
was blowing, everything grew (adhyardhnot).’
He asked ‘Who is the one god?’
:
YA^wavalkya replied: ‘Breath (prd«a), and he is

Brahman (the ShtrAtman), and they call him That
(tyad).’
‘Whosoever knows that person

10. .Sakalya said’:
(or god) whose dwelling (body) is the earth, whose
sight (world) is fire^, whose mind is light, the prin- —
^ I prefer to attribute this to iSakalya, who is still the questioner,
and not Ya^?iavalkya ; but I am not quite satisfied that I am right
in this, or in the subsequent distribution of the parts, assigned to
each speaker. If -S'dkalya is the questioner, then the sentence, veda
vi ahaw tarn purusha^?/ sarvasyatmanaA parSya;/az^ yam Sttha, must
belong to Ya^navalkya, because he refers to the wordfe of another
speaker. Lastly, the sentence vadaiva has to be taken as addressed
to /S'akalya. The commentator remarks he being the ques- that,
one expects pr/X/^yâ instead of vada. But Ya^wavalkya
tioner,
may also be supposed to turn round on 5*akalya and ask him a
question in turn, more than the question addressed by
difficult
i'akalya to Ya^navalkya, and in that case the last sentence must

be taken as an answer, though an imperfect one, of xSâkalya's.
The commentator seems to think that after Y%^?lavalkya told
AS'dkalya to ask this question, iSSkalya was frightened and asked
it, and that then YS^wavalkya answered in turn.
* The MSdhyandina text varies considerably. It has the first
time, iiashur lokaA for agnir loka^/ I keep to the same construc-
tion throughout, taking mano ôti>i, not as a compound, but like
agnir loko yasya, as a sentence, i. e. mano ôtir yasya.
—
Ill adhyAya, 9 brAhmawa, i 3. 143
ciple of every (living) self, he indeed is a teacher,

O Y^wavalkya/
YA^wavalkya said :
‘
I know that person, the prin-
ciple of every self, of whom thou speakest. This
corporeal (material, earthy) person, “ he is he.” But
tell me’, ^JAkalya, who is his devatd^ (deity)
^SAkalya replied :
‘
The Immortal®.’
1 1. ‘Whosoever knows that person
Ydkalya said :
whose dwelling is love (a body capable of sensual

love), whose sight is the heart, whose mind is light,
the principle of every self, he indeed is a teacher,
O Yd^wavalkya.’
‘
I know that person, the
principle of every self, of whom thou speakest. This
love-made (loving) person, “ he is he.” But tell me,
Ydkalya, who is his devatd ?’
Sdkalya replied :
‘
The women
1 2. Whosoever knows that person
KSAkalya said :
‘
whose dwelling are the colours, whose sight is the

eye, whose mind is light, the principle of every self, —
he indeed is a teacher, O Yd^âvalkya.’
Y^wavalkya replied :
‘
principle of every self, of whom thou speakest. That
person in the sun, “ he is he.” But tell me, ^dkalya,
who is his devatd
?'
Ydkalya replied :
‘
The True*.’
1 3. iSdkalya said :
‘
Whosoever knows that person
^ Ask me. Comm.

* That from which he is produced, that is his devata. Comm.
® According to the commentator, the essence of food, which
produces blood, from which the germ receives life and becomes an
embryo and a living being.
*
Because they excite the fire of love. Comm.
® The commentator explains satya, the true, by the eye, because
the sun owes its origin to the eye.

144 Bil/HADARAiVyAKA-UPANISHAD.
whose dwelling is ether, whose sight is the ear, whose

—
mind is light, the principle of every self, he indeed
is a teacher, O Yd^»avalkya.’
Y^»avalkya replied: ‘I know that person, the
principle of every self, of whom thou speakest. The
person who hears ^ and answers, “ he is he.” But
tell me, 6’Akalya, who is his devatd?’
^lAkalya replied : ‘Space.'
14. .SAkalya said Whosoever knows that person
:
‘
whose dwelling is darkness, whose sight is the heart,

whose mind is light, — the principle of every self, he
indeed is a teacher, O YA^wavalkya.’
YA^wavalkya replied: ‘I know that person, the
shadowy ® person, “ he is he.” But tell me, 6’dkalya,
’
who is his devati ?
5'Akalya replied :
‘
Death.’
1 5. .Sdkalya said :
‘
Whosoever knows that person
whose dwelling are (bright) colours, whose sight is
the eye, whose mind is light, —the principle of every
self,he indeed is a teacher, O YA^«avalkya.’
Yd^»avalkya replied I know that person, the :
‘

person in the looking-glass, “he is he.” But tell
’
me, 6'dkalya, who is his devatA ?

^'Akalya replied : ‘Vital breath’ (asu).
16. .SAkalya said: ‘Whosoever knows that person
whose dwelling is water, whose sight is the heart,
—
whose mind is light, the principle of every self, he
indeed is a teacher, O YA^wavalkya.’
* Read jrautra instead of jrotra ; see Br/Ti. Ar. Up. II, 5, 6.

* Shadow, is explained here by aîina, ignorance, not
by knowledge.
Ill adhyAya, 9 brAhmaiva, 19. 145
YA^wavalkya replied :
‘
person in the water, “ he is he.” But tell me, S’Akalya,
who is his devati?’
»SicLkalya replied :
‘
Varu«a.'
1 7. Whosoever knows that person
6'Akalya said :
‘
whose dwelling is seed, whose sight is the heart,

—
whose mind is light, the principle of every self, he
indeed is a teacher, O Y^^wavalkya.’
Y^fwavalkya replied :
‘
filial person, “ he is he.” But tell me, ^dkalya, who
’
is his devatA ?
iSAkalya replied :
‘
PraÂpati.’
18. YA^wavalkya said: ‘6'Akalya, did those BrAh-
ma«as (who themselves shrank from the contest)
make thee the victim*?’
.SAkalya said: YA^wavalkya, because thou hast
‘
decried the BrAhmawas of the Kuru-Pa«/C’Alas, what ^

Brahman dost thou know?’
19. YA^âvalkya said I know the quarters with
:
‘
their deities and their abodes.’
Ahg^dvakshajawa is explained as a vessel in which coals are

*
extinguished,and Anandagiri adds that Ya^Tlavalkya, in saying that

âkalya was made an ahgaravakshayawa by his fellow Brahmans,
meant that he was given up by them as a victim, in fact that
he was being burnt or consumed by Ya^Tlavalkya. I should prefer
to take ahgardvakshayawa in the sense of ulmukdvakshayawa, an
instrument with which one takes burning coals from the fire to
extinguish them, a pair of tongs. Read sanda^zja instead of sandesa.
Kshi with ava means to remove, to take away. We should call
an ahgSrSvakshayaâ a cat's paw. The Brahma/zas used fSakalya
as a cat’s paw.
* It seems better to take kim as the interrogative pronoun than
as an interrogative particle.
146 br/hadAraj^yaka-upanishad.
iSslkalya said :
‘
If thou knowest the quarters with
their deities and their abodes,
20. ‘Which is thy deity in the Eastern quarter?’
Yl^«avalkya said Aditya (the sun).’ :
‘
iS’Akalya said In what does that Aditya abide ?’

:
‘
YA^wavalkya said; ‘In the eye.’

6akalya said In what does the eye abide?’
:
‘
Ya^;1avalkya said: ‘In the colours, for with the

eye he sees the colours.’
iSÂkalya said :
‘
And in what then do the colours
abide?’
Y^wavalkya said: ‘In the hearty for we know
colours by the heart, for colours abide in the heart^.’
YAkalya said :
‘
So it is indeed, O YA^«avalkya.’
21. .5akalya said: ‘Which is thy deity in the
Southern quarter ?’
Y^wavalkya said : Yama.’

‘
Îkalya said: ‘
In what does that Yama abide?’
Yd^wavalkya said : ‘In the sacrifice.’
iSlikalya said ;
‘
In what does the sacrifice abide?’
Ya^wavalkya said : ‘In the Dakshi«d (the gifts to
be given to the priests).’
iSAkalya said ;
‘
In what does the DakshiwA abide ?’
YA^wavalkya said: ‘In YraddhA (faith), for if a
man believes, then he gives Dakshiwa, and DakshiwA
truly abides in faith.’
KyUkalya said : ‘And in what then does faith abide?’
Y^wavalkya said; ‘In the heart, for by the heart
faith knows, and therefore faith abides in the heart.’
YAkalya said ‘So it is indeed, O YA,f«avalkya.’
;
^ Heart stands here for buddhi and manas together. Comm,

* In the text, published by Dr. Roer in the Bibliotheca Indica, a
sentence is left out, viz. hr^'daya ity uvdâ, hrzdayena hi rftpî
^dnati, hr/daye hy eva rfipa/î pratish/AitSni bhavantity.
Ill adhvAya, 9 brAhmawa, 24. 147
22. 6'4kalya said: ‘Which is thy deity in the

Western quarter ?’
Y^^«avalkya said :
‘
Varu»a.’
>S£lkalya said :
‘
In what does that Varu»a abide ?’
Y^wavalkya said In the water.’
:
‘
k9^kalya said :
‘
In what does the water abide
Y^wavalkya said ‘In the seed.’
:
6'Akalya said: ‘And in what does the seed abide .^’
Y^wavalkya said In the heart. And therefore :

‘
also they say of a son who is like his father, that he

seems as if slipt from his heart, or made from his
heart ;
for the seed abides in the heart.’
.S'Akalj'â said :
‘
So it is indeed, O Yd^wavalkya.’
23 . .S'dkalya said: ‘Which is thy deity in the
Northern quarter?’
Ya^wavalkya said: ‘Soma.’
•SAkalya said In what does that Soma abide?’
:
‘
Ya^wavalkya said In the DikshA ^.’ :

‘
K^dkalya saidwhat does the Dlkshd abide?’

: ‘In
YA^wavalkya said: ‘In the True; and therefore
they say to one who has performed the Dlkshd,
Speak what is true, for in the True indeed the
Dlksha abides.’
6'akalya said ‘And in what does the True abide?’
:
Y^^»avalkya said In the heart, for with the heart

:
‘
do we know what is true, and in the heart indeed

the True abides.’
•Sikalya said : ‘So it is indeed, O YA^/lavalkya.'
24. .S^kalya said: ‘Which is thy deity in the
zenith?’
* DiksM is the initiatory rite for the Soma sacrifice.Having

sacrificed with Soma which has to be bought, the sacrificerbecomes
endowed with wisdom, and wanders to the North, which is the
quarter of Soma.
L..2
148 BiJ/HADARAiVYAKA-UPANISHAD.
Yd^»avalkya said: ‘Agni.’

kSakalya said : ‘In what does that Agni abide/
YA^wavalkya said ‘In speech/ :
‘And in what does speech abide

iSilkalya said : V
Y^wavalkya said : ‘In the heart/
îikalya said : ‘And
what does the heart abide?’ in
25. YAj^wavalkya said: ‘O Ahallika^, when you
think the heart could be anywhere else away from
us, if it were away from us, the dogs might eat it,
or the birds tear it/
26. iSikalya said: ‘And in what dost thou (thy

body) and the Self (thy heart) abide?’
Yd^wavalkya said: ‘In the Pri«a (breath)/
?’
^ydkalya said ‘In what does the PrA«a abide
:
Y^»avalkya said: ‘In the ApAna (down-

breathing)
K^dkalya said what does the Apdna abide?’
: ‘In
Y d^wavalkya said In the V ydna (back-breathing)®/
:
‘
^Sdkalya said In what does the Vydna abide ?'

:
‘
Yd^wavalkya said: In the Uddna (the out-breath-

‘
ing)*/
/ kSakalya said what does the Uddna abide ?’
: ‘In
Y^wavalkya said: ‘In the Samdna*. That Self
^ A term of reproach, it may be a ghost or preta, because ahani

liyate, it disappears by day.
® Because the pra»a would run away, if it were not held back by
the apana.
® Because the apana would run down, and the pra«a up, if they
were not held back by the vySna.
* Because all apdna, and vyana, would run
three, the pra;ia,
away were not fastened to the udana.
in all directions, if they
® The Samana can hardly be meant here for one of the five
prd«as, generally mentioned before the udSna, but, as explained by

Dvivedagahga, stands for the Sfitratman. This Sfltratman abides
in the Antaryamin, and this in the Brahman (Kfl/astha), which is
:
III adhyAya, 9 brAhmaiva, 28. 149
(Atman) is to be described by No, noM He is in-

comprehensible, for he cannot be (is not) compre-
hended; he is imperishable, for he cannot perish; he
is unattached, for he does not attach himself ;
unfet-
tered, he does not he does not fail.'
suffer,
These are the eight abodes (the earth, &c.), the
‘
eight worlds (fire, &c.), the eight gods (the immortal

food, &c.), the eight persons (the corporeal, &c.)
He who and uniting these persons
after dividing
went beyond SamAna), that person, taught in
(the
the Upanishads, I now ask thee (to teach me).
If thou shalt not explain him to me, thy head
will fall.’
SAkalya did not know him, and his head fell, nay,
thieves took away his bones, mistaking them for
something else.
27. Then YA^;lavalkya said: ‘Reverend BrAh-
mawas, whosoever among you desires to do so, may
now question me. Or question me, all of you. Or
whosoever among you desires it, I shall question
him, or I shall question all of you.
But those Brahmawas durst not (say anything).
28. Then YA^wavalkya questioned them with
these .Slokas
1. ‘As a mighty tree in the forest, so in truth is
man, his hairs are the leaves, his outer skin is
the bark.
2. ‘
From his skin flows forth blood, sap from
the skin (of the tree) ;
and thus from the wounded
therefore described next. Could Samana be here the same as in

IV, 3 , 7?
^ See before,
6 ; also IV, 2, 4 ; IV, 4, 22 ; IV, 5, 15.
II, 3,
® Dividing them according to the different abodes, worlds, and
persons, and uniting them at last in the heart.
1 50 B2?/HADARAiVYAKA-UPANISHAD.
man^ comes forth blood, as from a tree that is
struck.
3. ‘
The lumps of his flesh are (in the tree) the
layers of wood, the fibre is strong like the ten-
dons The bones are the (hard) wood within, the
marrow is made like the marrow of the tree.
4. But, while the tree, when felled, grows up
‘
again more- young from the root, from what root,

tell me, does a mortal grow up, after he has been
felled by death ?
5. ‘
Do produced
not say, “from seed,” for seed is
from the living ®; but a tree, springing from a grain,

clearly * rises again after death ®.
6. ‘If a tree is pulled up with the root, it will not
grow again from what root then, tell me, does a

;
mortal grow up, after he has been felled by death ?

7. ‘
Once born, he is not born (again) ;
for who
should create him again®
' In the M^dhyandina-jdkhd, p. 1080, tasmat tadatunnSt, instead

of tasmit tadatr;««dt.
“ .Sankara seems to have read snSvavat, instead of sn^va tat
sthiram, as we read in both <Sdkhas.
®
(p. 1080) add, ^ta eva na ^Syatc, ko
Here the MSdhyandinas
nv ena«> ânayet puna^, which the Kdwvas place later.
*
Instead of an^sS, the Madhyandinas have anyataA,
* The Mddhyandinas have dhSndruha u vai, which is better than
iva vai, the iva being, according to .Sankara’s own confession, use-
less. The thread of the argument does not seem to have been
clearly perceived by the commentators. What the poet wants to
say is, man, struck down by death, does not come to life
that a
again from seed, because human seed comes from the living only,
while trees, springing from grain, are seen to come to life after the
tree (which yielded the grain or the seed) is dead. Prctya-sam-
bhava, like pretya-bhSva, means life after death, and pretyasam-
bhava, as an adjective, means coming to life after death.
* This line too is taken in a different sense by the commentator.
According to him, it would mean: ‘ If you say, He has been born
Ill ADHyAyA, 9 BRAHMAyA, 28. 151
‘Brahman, who is knowledge and bliss, he is the

principle, both to him who gives gifts and also to
him who stands firm, and knows.’
(and there is an end of all No; he is bom

questioning), I say,
again, and the question is, How ?'
This is much too artificial. The
order of the verses in the MSdhyandina-jdkh^ is better on the
whole, leading up more naturally to the question, From what root
‘
then does a mortal grow up, after he has been felled by death ?’
When the Brdhmans cannot answer, Yd^wavalkya answers, or the
-Smti declares, that the root from whence a mortal springs again,
Brahman.
after death, is
^Sankara explains rdtir ddtu^ as rdter ddtu^, a reading adopted
by the Mddhyandinas. He then arrives at the statement that
Brahman is the principle or the last source, also the root of a new
life,both for those who practise works and for those who, having
relinquished works, stand firm in knowledge. Regnaud (II, p. 138)
translates :
‘ C'est Brahma (qui est) I’intelligence, le bonheur, la
richesse, le but supreme de celui qui offre (des sacrifices), et de
celui qui reside (en lui), de celui qui connait/
;
152 BJi/HADARAWYAKA-UPANISHAD.
FOURTH ADHYAYA.
First BrAhmaiva.
1. Wheii Ganaka Vaideha was sitting (to give
audience), YA^;1avalkya approached, and 6ânaka

Vaideha said: ‘ YA^»avalkya, for what object did
.you come, wishing for cattle, or for subtle ques-
tions,’?’
Yifwavalkya replied For both, Your Majesty

:
‘
2. Let us hear what anybody may have told you.’

‘
6ânaka Vaideha replied :

‘
6îtvan Yailini told me
that speech (ykk) is Brahman.’
YA^wavalkya said : ‘As one who had (the benefit
of a good) father, mother, and teacher might tell, so
did Yailini® tell you, that speech is Brahman; for
what is the use of a dumb person ? But did he tell

you the body (ayatana) and the resting-place (pra-
tish?M) of that Brahman?’
6ânaka Vaideha said He did not tell me.’
:
‘
Y^»avalkya said Your Majesty, this (Brahman)

:
‘
stands on one leg only®.’

6ânaka Vaideha said Then tell me, Y A^wavalkya.’
:
‘
* A«v-anta, formed like Sfltrdnta, Siddhdnta, and probably Ve-

ddnta, means subtle questions.
* Roer and Poley give here ^'ailina ;
Weber also (pp. 1080 and
1081) has twice âilina (.S'ilinasydpatyam).
* This seems to mean that ffitvan’s explanation of Brahman is
lame or imperfect, because there are four pddas of that Brahman,

and he taught one only. The other three are its body, its place,
and its form of worship (pra^letiyam upanishad brahma»ar Mur-
tha^ pdda^). See also Maitr. Up. VII, p. 221.
IV adhyAya, I brAhmaiva, 3. 153
Y^^»avalkya said: The tongue is its body, ether

‘
its place, and one should worship it as knowledge/
Gânaka Vaideha said: What is the nature of that

‘
’
knowledge ?
Y^wavalkya replied: ‘Your Majesty, speech itself
(is knowledge). For through speech. Your Majesty,
a friend is known (to be a friend), and likewise the
jRtg-veda., Yaîr-veda, SAma-veda, the AtharvAngi-
rasas, the ItihAsa (tradition), PurA/?a-vidyA (know-
ledge of the past), the Upanishads, 5’lokas (verses),
SAtras (rules), AnuvyAkhyAnas and VyAkhyAnas
(commentaries ^ &c.); what is sacrificed, what is
poured out, what is (to be) eaten and drunk, this
world and the other world, and all creatures. By
speech alone,Your Majesty, Brahman known, speech is
indeed, O is the Highest Brahman.

King, Speech
does not desert him who worships that (Brahman)
with such knowledge, all creatures approach him,
and having become a god, he goes to the gods.’
Ganaka Vaideha said I shall give you (for:
‘
this) a thousand cows with a bull as big as an „
elephant.’
YA^wavalkya said: ‘My father was of opinion that
one should not accept a reward without having fully
instructed a pupil.’
3 YA^wavalkya said Let us hear what anybody
‘
. :
may have told you.’

Ganaka Vaideha replied: Udanka GaulbAyana ‘
told me. that life (prA»a)® is Brahman.’

YA^wavalkya said: ‘As one who had (the benefit of
a good) father, mother, and teacher might tell, so did
^ See before, II, 4, 10; and afterwards, IV, 5, ii.

* See Taitt. Up. Ill, 3.
;
154 BSmADARAiVYAKA-UPANISHAD.
Udanka iSaulbAyana tell you that life is Brahman

for what is the use of a person without life ? But
did he tell you the body and the resting-place of
that Brahman?’
(ranaka Vaideha said :
‘
He did not tell me.’
Y^âvalkya said: ‘
Your Majesty, this (Brahman)
stands on one leg only.’
6ânaka Vaideha said :
‘
Then tell me, Yi^«a-
valkya.’
Y^wavalkya said :
‘
Breath is its body, ether its
place, and one should worship it as what is dear.’
Gânaka Vaideha said: ‘What is the nature of that

’
which is dear ?
YA^wavalkya replied: ‘Your Majesty, life itself
(is that which is dear);’ because for the sake of life.
Your Majesty, a man sacrifices even for him who is
unworthy of sacrifice, he accepts presents from him

who is not worthy to bestow presents, nay, he goes
to a country, even when there is fear of being hurt
for the sake of life. Life, O King, is the Highest
Brahman, Life does not desert him who worships
that (Brahman) with such knowledge, all creatures
approach him, and having become a god, he goes to
the gods.’
Ganaka Vaideha said: ‘I shall give you (for this)
a thousand cows with a bull as big as an elephant’

Yi^«avalkya said :
‘
My father was of opinion that
4. Y^wavalkya said :
‘
Let us hear what anybody
’ Or it may mean, he is afraid of being hurt, to whatever country

he goes, for the sake of a livelihood.
IV adhyAya, I brAhmaj^â, 5 -
155
6ânaka Vaideha replied ‘Barku VArshwa told ; me

that sight (/§akshus) is Brahman.’
Y^»avalkya said :
‘
As one who had (the benefit
did Barku VArsh«a you that sight is Brahman;
tell
for what is the use of a person who cannot see ?

But did he tell you the body and the resting-place
’
of that Brahman ?
<?anaka Vaideha said :
‘
YA^«avalkya said; Your Majesty, this (Brahman)
‘

6ânaka Vaideha said: ‘Then tell me, YA^»a-
valkya.’
Yd^wavalkya said The eye is its body, ether its
;
‘
place, and one should worship it as what is true.’

Gânaka Vaideha said; ‘What is the nature of that
’
which is true ?
YA^wavalkya replied Your Majesty, sight itself :

‘
(is that which is true) for if they say to a man who

;
“
sees with his eye, Didst thou see ?” and he says, “ I
saw,” then it is true. Sight, O King, is the Highest
Brahman. Sight does not desert him who worships
that (Brahman) with such knowledge, all creatures
approach him, and having become a god, he goes to
the gods.’
Ganaka Vaideha you (for this)
said; ‘I shall give
a thousand cows with a bull as big as an elephant.’
Y^wavalkya said ‘My father was of opinion that
:

5.YA^âvalkya said ‘Let us hear what anybody ;

Ganaka Vaideha replied Gardabhivibhlta BhA- :
‘
radvû told me that hearing (jrotra) is Brahman.’

156 br/hadAraataka-upanishad.
.
Y^«avalkya said :
‘
As one who had (the benefit
did Gardabhlvibhita Bheiradvd^ tell you that hear-
ing is Brahman; for what is the use of a person who
cannot hear But did he tell you the body and the
?
resting-place of that Brahman?’

<7anaka Vaideha said ‘He did not tell me.’
:
Y^wavalkya said Your Majesty, this (Brahman)

:
‘

6ânaka Vaideha said: ‘Then tell me, Yd^«a-
valkya.’
YA^wavalkya said: ‘The ear is its body, ether its
place, and we should worship it as what is endless.’
6ânaka Vaideha said ‘What is the nature of that
;
which is. endless ?’

YA^wavalkya replied: ‘Your Majesty, space
(dija/5) itself (is that which is endless), and therefore
to whatever space (quarter) he goes, he never comes

to the end of it. For space is endless. Space indeed,
O King, is hearing \ and hearing indeed, O King, is
the Highest Brahman. Hearing does not desert
him who worships that (Brahman) with such know-
ledge, all creatures approach him, and having become
a god, he goes to the gods.’
Gânaka Vaideha said: ‘I shall give you (for this)
a thousand cows with a bull as big as an elephant’
Y^^wavalkya said: ‘My father was of opinion that
6. Y^wavalkya said Let us hear what anybody
:
‘
* Dvivedaganga states, digbhSgo hi pSrthivSdhish/Mndva/iMin-

na^ frotram ity luiyate, atas tayor ekatvam.
.
IV adhyAva, I brAhmaa'A, 7. 157
6ânaka Vaideha replied: ‘SatyakAma CrAbAla told

me that mind ^ (manas) is Brahman.’
YA^»avalkya said; ‘As one who had (the benefit
did SatyakAma CAbAla tell you that mind is Brah-
man ; what is the use of a person without mind ?
for
But did he tell you the body and the resting-place of
that Brahman ?’
6ânaka Vaideha said :
‘
Yi^wavalkya said ‘Your Majesty, this (Brahman)
:

6ânaka Vaideha said: ‘Then tell me, Y^wavalkya.'
YA^»avalkya said Mind itself is its body, ether
;
‘
its place, and we should worship it as bliss.’
6ânaka Vaideha said ‘What is the nature of bliss ?’

:
Y%'»avalkya replied: Your Majesty, mind itself;

‘
for with the mind does a man desire a woman, and

a like son is born of her, and he is bliss. Mind
indeed, O King, is the Highest Brahman. Mind
does not desert him who worships that (Brahman)
with such knowledge, all creatures approach him, and
having become a god, he goes to the gods.’
6ânaka Vaideha said: I shall give you (for this)‘

YA^wavalkya said: ‘My father was of opinion that
instructed a pupil.'
7. Y^wavalkya said: ‘
Let us hear what anybody
kanaka Vaideha ‘Vidagdha 6'Akalya told
replied:
me- that the heart (hrfdaya) is Brahman.’
Y^wavalkya said As one who had (the benefit
:
‘
* See also Taitt. Up. Ill, 4.

'
158 B/?/HADARAHnrAKA-UPANISHAD.
pf a good) father, mother, and teacher might tell, so

did Vidagdha •S'ikalya tell you that the heart is
Brahman ;
what is the use of a person without a
for
heart ? But did he tell you the body and the resting-
place of that Brahman ?
(kanaka Vaideha said :

‘
Y^«avalkya said :
‘
Your Majesty, this (Brahman)
stands on- one leg only.’
6'anaka Vaideha said: ‘Then tell me, Y^»avalkya.’
Yd^/lavalkya said :
‘
The heart itself is its body,
ether its place, and we should worship it as certainty
(sthiti).’
Canaka Vaideha said :

‘
What is the nature of
’
certainty ?
YA^/lavalkya replied :
‘
Your Majesty, the heart
itself ; for the heart indeed, O King, is the body of
all things, the heart is the resting-place of all things,
for in the heart, O King, all things rest. The heart

indeed, O King, is the Highest Brahman. The
heart does not desert him who worships that (Brah-
man) with such knowledge, all creatures approach
him, and having become a god, he goes to the gods.’
6'anaka Vaideha said: ‘I shall give you (for this)
Y^wavalkya said :
‘
My father was of opinion
that one should not accept a reward without having
fully instructed a pupil.’
Second BrAiimana.
I.(kanaka Vaideha, descending from his throne,
said: I bow to you,
‘
O
YA^wavalkya, teach me.’
Y£i^?lavalkya said :
‘
Your Majesty, as a man who
wishes to make a long journey, would furnish him-
self with a chariot or a ship, thus is your mind well
IV adhyAya, 2 brAhma^va, 3. 159
finished by these Upanishads^. You are honour-

able, and wealthy, you have learnt the Vedas and
been told the Upanishads. Whither then will you
’
go when departing hence ?

Gânaka Vaideha said: ‘Sir, I do not know whither
I shall go/
Yd^wavalkya said Then I shall tell you this,

:
‘
whither you will go/

Gânaka Vaideha said: Tell it. Sir/ ‘
2. Y^^wavalkya said That person who is in the

:
‘
right eye he is called Indha, and him who is Indha

they call indeed® Indra mysteriously, for the gods love
what is mysterious, and dislike what is evident.
3. Now that which in the shape of a person is in
‘
the right eye, is his wife, VirAf*. Their meeting-

place ® is the ether within the heart, and their food
the red lump within the heart. Again, their
covering ® is that which is like net-work within the
heart, and the road on which they move (from sleep
to waking) is the artery that rises upwards from the
heart. Like a hair divided into a thousand parts, so
are the veins of it, which are called Hita’, placed
* This refers to the preceding doctrines which had been commu-

nicated to Cranaka by other teachers, and particularly to the upSsanas
of Brahman as knowledge, dear, true, endless, bliss, and certainty.
* See also Maitr. Up. VII, p. 216.
® The Madhyandinas read parokshe;/eva, but the commentator
explains iva by eva. See also Up. I, 3, 14.
Ait.
^ Indra is called by the commentator Vawvdnara, and his wife
VirS^^ This couple, in a waking state, is Vijva ; in sleep, Taigâsa.
® Saiwstava, lit. the place where they sing praises together, that
is, where they meet.
® Prdvara«a may also mean hiding-place, retreat.

Hita, a name frequently giVen to these na^fis; see IV, 3, 20;
iTAand. Up. VI, 5, 3, comm.; Kaush. Up, IV, 20. See also Ka/Aa
Up. VI, 1 6.
; ; ; ; —;
l6o BilJHADARAi'rYAKA-UPANISHAD.
firmly within the heart. Through these indeed that

(Food) flows on flowing, and he (the Tai^sa) receives
as were purer food^ than the corporeal Self (the
it
VawvAnara).
4. ‘His (the Tai^sa’s) Eastern quarter are the
prAwas (breath) which go to the East;
His Southern quarter are the prA«as which go
‘
to the South
His Western quarter are the prAâs which go to
‘
the West;
‘His Northern quarter are the prA«as which go to
the North
His Upper (Zenith) quarter are the prAwas which
*
go upward
His Lower (Nadir) quarter are the prAwas which
‘
go downward
‘All the quarters are all the prdwas. And he (the
Atman in that state) can only be described by No^
no He is ! incomprehensible, for he cannot be com-
prehended he is undecaying, for he cannot decay
;
he is not attached, for he does not attach himself;

he is unbound, he does not suffer, he does not perish.
O fPanaka, you have indeed reached fearlessness,’
thus said Y^^âvalkya.
Then franaka said :
‘
May that fearlessness come
to you also who teachest us fearlessness. I bow to
you. Here are the Videhas, and here am I (thy
slave),’
Dvivedagahga explains that food, when it is eaten, is first of

^
allchanged into the coarse food, which goes away downward, and
into the subtler food. This subtler food is again divided into the
middle juice that feeds the body, and the finest, which is called
the red lump.
* See Up. II, 3, 6 ;
IV, 9, 26.
IV adhyAya, 3 j^hAhmaâ, r. I6i
Third BRAHMAiVA.
YA^«avalkya came to Canaka Vaideha, and he
I.
did not mean to speak with him^ But when formerly
^ The introduction to this Brahmawa has a very peculiar interest,

as showing the close coherence of the different portions which
together form the historical groundwork of the Upanishads. Ganaka
Vaidcha and Y^^wavalkya are leading characters in the ErfhadS-
rawyaka-upanishad, and whenever they meet they seem to converse
quite freely, though each retains his own character, and YS^g^la-
valkya honours Cranaka as king quite as much as Ganaka honours
Y%wavalkya as a Brahmawa. Now in our chapter we read that
Y^ 7 avalkya did not wish to enter on a discussion, but that Ganaka
was the first to address him (pfirvam papra^yÂa). This was evi-
dently considered not quite correct, and an explanation is given,
that Ganaka took this liberty because on a former occasion YS^îa-
valkya had granted him permission to address questions to him,
whenever he liked. It might be objected that such an explanation
looks very much like an after-thought, and we find indeed that in
India itself some of the later commentators tried to avoid the diffi-
culty by dividing the words sa mene na vadishya iti, into sam enena
vadishya iti, so that we should have to translate, Ya^râvalkya came
‘
to Ganaka intending to speak with him.’ (See Dvivedaganga’s

Comm. p. ri4i.) This is, no doubt, a very ingenious conjecture,
which might well rouse the envy of European scholars. But it is
no more. The accents decide nothing, because they are changed
by different writers, according to their different views of what the
Pada text ought to be. What made me prefer the reading which
is supported by AJahkara and Dvivedaganga, though the latter
alludes to the other pada^^/zeda, is that the tmesis, sam enena

vadishye, does not occur again, while sa mene is a common phrase.
But the most remarked before, is that this
interesting point, as I
former disputation between Ganaka and YS^navalkya and the per-
mission granted to the King to ask any question he liked, is not a
mere invention to account for the apparent rudeness by which
YS^wavalkya is forced to enter* on a discussion against his will,
but actually occurs in a former chapter. In 6'atap. Br. XI, 6 2, 10, ,
we read tasmai ha Y%«avalkyo vara^w dadau; sa hovaia, kama-

:
[ 16 ]
M,.
i 62 Bli/HADARAiyryAKA-UPANISHADi
(kanaka Vaideha and Yd^wavalkya had a disputation

ok the Agnihotra, Y^fwavalkya had granted him a
boon, and he chose (for a boon) that he might be
free him any question he liked. Y^gnzr
to ask
valkya granted it, and thus the King was the first to
ask him a question.
2. ‘
YA^«avalkya,’ he said, ‘what is the light of
man*?’
YA^:«avalkya replied: ‘The sun, O King; for,
having the sun alone for his light, man sits, moves
about, does his work, and returns.’
6ânaka Vaideha said So indeed it is, O YA^wa-
:
‘
valkya.’
3. 6ânaka Vaideha said: ‘
When the sun has set,
O YAfwavalkya, what is then the light of man?’
YA^wavalkya replied : ‘The moon indeed is his
light; for,having the moon alone for his light, man
sits, moves about, does his work, and returns.’
6ânaka Vaideha said: ‘So indeed it is, O Y^gna.-

valkya.’
4. 6ânaka Vaideha said :
‘
O YA^wavalkya, and the moon has set, what is the
light of man ?’
Yl^wavalkya replied: ‘Fire indeed is his light;
jpnwwa eva me tvayi Y^w«avalky 4sad iti, tato brahmi Gânaka Ssa.
This would show that G'anaka was considered almost like a BrSh-
ma/ta, or at all events enjoyed certain privileges which were sup-
posed to belong to the first caste only. See, for a different view,
Deussen, Veddnta, p. 203 Regnaud (Mat^riaux pour servir k I’his-
;
toire de la philosophic de I’lnde), Errata; and Sacred Books of

the East, vol. i, p. Ixxiii.
^ Read kiwi^yotir as a Bahuvrthi. Purusha is difficult to trans-
late. It means man, but also the true essence of man, the soul,
as we should say, or something more abstract still, the person, as
I generally translate it, though a person beyond the Ego.
;
IV ADHYAyA, 3 BRAHMAjVA, 8. 163
for, having fire alone for his light, man sits, moves
about, does his work, and returns.*
5. 6ânaka Vaideha said; ‘When the sun has set,
O YSjfwavalkya, and the moon has set, and the fire

is gone out, what is then the light of man?’
Ydfwavalkya replied Sound indeed is his
:
‘
light
for,having sound alone for his light, man sits, moves
about, does his work, and returns.^ Therefore, O
King, when one cannot see even one’s own hand,
yet when a sound is raised, one goes towards it.’
6ânaka Vaideha said: ‘So indeed it is, O YA^wa-
valkya.’
6. 6ânaka Yaideha said :
‘
O Y^«avalkya, and the moon has set, and the fire
is gone out, and the Sound hushed, what is then the
light of man ?’
Y^wavalkya said ; ‘The Self indeed is his light;

for, having the Self alone as his light, sits, man
moves about, does his work, and returns.’
7. 6ânaka Vaideha said Who is that Self ?’ ;
‘
YA^»a valkya replied ‘He who is within the :
heart, surrounded by the Prdwas ^ (senses), the person

of light, consisting of knowledge. He, remaining the
same, wanders along the two worlds®, as if® thinking,
as if moving. During sleep (in dream) he tran-
scends this world and all the forms of death (all that
falls under the sway of death, all that is perishable).
8. On being born that person, assuming his body.

‘
^ Sdmipyalakshan^ saptamt, Dvivedaganga. See Br/li. Up. IV,

4, 22.
* In this world, while awake or dreaming ; in the other world,
while in deep sleep.
* The world thinks that he thinks, but in reality he does not, he
only witnesses the acts of buddhi, or thought.

M 2„
i 64 BWHADARAiVYAKA-UPANISHAO.
Jêcomes united with all evils when he departs and ;
dies, he leaves all evils behind.
9. And there are two states for that person, the

‘
one here in this world, the other in the other world,

and as a third * an intermediate state, the state of
sleep. When in that intermediate state, he sees
both those states together, the one here in this
world, and the other in the other world. Now what-
ever his admission to the other world may be,
having gained that admission, he sees both the evils
and the blessings
‘And when he falls asleep, then after having
taken away with him the material from the whole
world, destroying® and building it up again, he
sleeps (dreams) by his own light. In that state the
person is self-illuminated.
There are no (real) chariots in that state, no
10. ‘
horses, no roads, but he himself sends forth (creates)

chariots, horses, and roads. There are no blessings
there, no happiness, no joys, but he himself sends
forth (creates) blessings, happiness, and joys. There
’ There are really two sthSnas or states only ;

the place where
they meet, like the place where two villages meet, belongs to both,
but it may be distinguished as a third. Dvivedagahga (p. 1141)
uses a curious argument in support of the existence of another
world. In early childhood, he says, our dreams consist of the
impressions of a former world, later on they are filled with the
impressions of our senses, and in old age they contain visions of a
world to come.
* By works, by knowledge, and by remembrance of former
things ; see Bnh. Up. IV, 4, 2.
* Dividing and separating the material, i. e. the impressions
received from this world. The commentator explains mdtrfi as a
portion of the impressions whibh are taken away into sleep.
‘
Destroying ’
he refers to the body, which in sleep becomes sense-
less, and building up
‘ ’
to the imaginations of dreams.
: :;
IV adhyAya, 3 brAhma^va, 14. 165
are no tanks there, no lakes, no rivers, but he him-

self sends forth (creates) tanks, lakes, and rivers.
He indeed is the maker.
11. ‘
On this there are these verses
‘After having subdued by sleep all that belongs
to the body, he, not asleep himself, looks down
upon the sleeping (senses). Having assumed light,
he goes again to his place, the golden person \ the
lonely bird. (1)
12. ‘Guarding with the breath (prA«a, life) the
lower nest, the immortal moves away from the nest
that immortal one goes wherever he likes, the golden
person, the lonely bird. (2)
1 3. ‘
Going up and down in his dream, the god
makes manifold shapes for himself, either rejoicing
together with women, or laughing (with his friends),
or seeing terrible sights. (3)
14. People may see his playground
‘
but himself
no one ever sees. Therefore they say, “ Let no one
wake a man suddenly, for it is not easy to remedy,
if he does not get back (rightly to his body).”
‘Here some people (object and) say; ‘‘No, this
(sleep) is the same as the place of waking, for what
he sees while awake, that only he sees when asleep®.”
* The Midhyandinas read paurusha, as an adjective to ekahawsa,

but Dvivedajj.a\ga explains paurusha as a synonym of purusha,
which is the reading of the Kdwvas.
® Cf. Sujruta III, 7, i.
® I have translated this according to the commentator, who says
‘ Therefore the Self is self-illuminated during sleep. But others
say the state of waking is indeed the same for him as sleep ; there
is no other intermediate places different from this and from the
other world. . . . And
same as the state of waking,
if sleep is the
then is this and effect, but mixed with
Self not separate, not cause
them, and the Self therefore not self-illuminated. What he means
1 66 Bie/H AdArAIVYAK A-tlPANISH AC,
No, here (in sleep) the person is self-illuminated (as

we explained before)/
6’anakaVaideha said: ‘I give you, Sir, a thousand.
Speak on for the sake of (my) emancipation.^
15. YA^//avalkya said That (person) having en-
:
*
joyed himself in that state of bliss (samprasAda, deep

sleep), having moved about and seen both good and
evil, hastens back again as he came, to the place
from which he started (the place of sleep), to dream \

And whatever he may have seen there, he is not
followed (affected) by it, for that person is not
attached o anything/
(Sânaka Vaideha said: ‘So it is indeed, Ya^wa-
is that others, in order to disprove the self-illumination, say that this

sleep is the same as the state of waking, giving as their reason that
we see in sleep or in dreams exactly what we see in waking. But
this is wrong, because the senses have stopped, and only when the
, senses have stopped does one see dreams. T}}crefore there is no
necessity for admitting another light in sleep, but only the light
inherent in the Self. This has been proved by all that went before.'
Dr. Roer takes the same view in his translation, but Deussen (Ve-
danta, p. 205) takes an independent view, and translates There- :
‘
fore it is said It (sleep) is to him ^ place of waking only, for

:
what he sees waking, the same he sees in sleep. Thus this spirit
serves there for his own light.' Though the interpretations of
Sankara and Dvivcdagahga sound artificial, still Dr. Deussen's
version does not remove all difficulties. If the purusha saw in
sleep no more than what he had seen before in waking, then the
whole argument in favour of the independent action, or the inde-
pendent light of the purusha, would go anyhow it would be no ;
argument on Yaîlavalkya's side. See also note to paragraph 9,

before.
* The Madhyandinas speak only of his return from svapnanta
to buddhanta, from sleep to waking, instead of his going from
samprasdda (deep sleep) to svapna (dream), from svapna to bud-
dh^nta, and from buddhSnta again to svapnanta, as the Kd«vas
have it. In § 18 the Ka«vas also mention svapnanta and buddhdnta
only, but the next paragraph refers to sushupli.
IV adhyAya, 3 brAhmava, 20. 167
valkya. I give you, Sir, a thousand. Speak on for

the sake of emancipation.’
16. Y^âvalkya said :
‘
That (person) having en-
joyed himself in that sleep (dream), having moved
about and seen both good and evil, hastens back
again as he came, to the place from which he started,
to be awake. And whatever he may have seen
there, he is not followed (affected) by it, for that
person is not attached to anything.’
6ânaka Vaideha said : ‘So it is indeed, YAf»a-
valkya. I give you. Sir, a thousand. Speak on for
the sake of emancipation.'
17. Y^'wa valkya said; ‘That (person) having en-
joyed himself in that state of waking, having moved
about and seen both good and evil, hastens back
again as he came, to the place from which he started,
to the state of sleeping (dream).
18. ‘In fact, as a large fish moves along the two
banks of a and the left, so does that
river, the right
person move along these two states, the state of

sleeping and the state of waking.
19. ‘And as a falcon, or any other (swift) bird,
after he has roamed about here in the air, becomes
tired, and folding his wings is carried to his nest, so
does that person hasten to that state where, when
asleep, he desires no more desires, and dreams no
more dreams.
20. There are
‘
in his body the veins called HitA,
which are as small as a hair divided a thousandfold,
full of white, blue, yellow, green, and red ^ Now
^ Dvivedagahga explains thajt if phlegm predominates, qualified
by wind and bile, the juice in the veins is white; if wind predomi-
nates, qualified by phlegm and bile, it is blue ; if bile predominates,
qualified by wind and phlegm, it is yellow ; if wind and phlegm
l68 Bll/HADARAJVyAKA-UPANISHAD.
when, as it were, they kill him, when, as it were,

they overcome him, when, as it were, an elephant
chases him, when, as it were, he falls into a well,
he fancies, through ignorance, that danger which he
(commonly) sees in waking. But when he fancies
that he is, as it were, a god, or that he is, as it
were, a king S or “ I am this altogether,” that is his
highest world
‘This indeed is his (true) form, free from
21.
desires, free from evil, free from fear®. Now as a
man, when embraced by a beloved wife, knows
nothing that is without, nothing that is within, thus
this person, when embraced by the intelligent (pr^wa)
Self, knows nothing that is without, nothing that is
within. This indeed is his (true) form, in which

his wishes are fulfilled, in which the Self (only) is
predominate, with little bile only, it is green ; and if the three ele-
ments are equal, it is See also Anandagiri's gloss, where
red.
Sujruta is quoted. Why this should be inserted here, is not quite
clear, except that in sleep the purusha is supposed to move about
in the veins.
^ Here, again, the commentator seems to be right, but his inter-
pretation does violence to the context. The dangers which a man
sees in his sleep are represented as mere imaginations, so is his
idea of being of god or a king, while the idea that he is all this
(aham evedaw sarva^, i. e. i&dm sarvam, see Sankara, p. 873, 1, n)
is represented as the highest and real state. But it is impossible to
begin a new sentence with aham evedaw sarvam, and though it is
true that all the preceding fancies are qualified by iva, I prefer to
take deva and ra,ân as steps leading to the sarvatmatva.
® The Madhyandinas repeat here the sentence from yatra supto
to pa.ryati, from the end of § 19.
® The Ka«va text reads ali^Manda apahatapSpml 5'ankara
explains ati/C’^>ânda by atii^JZ/andanj, and excuses it as svadhySya-
dharma-^ plL/MA. The Mddhyandinas read ati/^/^-yândo, but place
the whole sentence where the K^wvas put aptakSmam &c., at the
end of §21.
IV ADHYAyA, 3 BRAlIMAiVA, 23. 169
his wish, in which no wish is left, — free from any

sorrow ^
22. ‘Then a father is not a father, a mother not
a mother, the worlds not worlds, the gods not gods,
the Vedas not Vedas. Then a thief is not a thief, a
murderer not a murderer ^ a AÂ;/Âla® not a
a Paulkasa^ not a Paulkasa, a Sramdina,^ not a 6ra-
ma;â, aTApasa® not a TApasa. He is not followed
by good, not followed by evil, for he has then over-
come all the sorrows of the heart
23. *And when (it is said that) there (in the
Sushupti) he does not see, yet he is though
seeing,
he does not see For sight is inseparable from the
^ The Kawvas read jôkantaram, the Madhyandinas ajok^ntaram,

but the commentators arrive at the same result, namely, that it
' means Jokai-Anyam, free from grief, ^yahkara says : JokSntara/y?

sokaMMilmni ôkajfinyam ityeta^, ^ôkamadhyaman iti vS; sar-
vathSpy arokam. Dvivedagahga says na vidyate xoko ^ntare :
madhye yasya tad ajokantaraw (ra, Weber) JokaÂnyam.

® BhrA/zahan, varish///abrahniahanla.
^ The son of a AÂdra father and a Brdhma//a mother.
* The son of a i'Adra father and a Kshatriya mother.
® A mendicant.
* A Vanaprastha, who performs penances.
^ I have translated as if the text were ananvagataA pu«yena
ananv^gataA papena. We find anvdgata used in a similar way in
§§ 15, 16, &c.But the Ka»vas read ananvdgatam puwyena anan-
vAgatam papena, and Aânkara explains the neuter by referring it
to rApam (rApaparatvan napu/îsakalingam). The Madhyandinas, if
we may Weber's edition, read ananvagata>^ pu;/yenanvSga-

trust
taA p&pena. The second anvdgata^ may be a mere misprint, but
Dvivedagafiga seems to have read ananvagatam, like the Kd;zvas,
for he says : ananvdgatam iti rApavishayo napu/;/sakanirdeja//.
® This is the old Upanishad argument that the true sense is the
Self, and not the eye. AlthougJi therefore in the stale of profound
sleep, where the eye and the other senses rest, it might be said
that the purusha does not see, yet he is a seer all the time, though
he does not see with the eye. The seer cannot lose his character
.
170 Bi^/HADARA^YAKA-UPANISHAD.
sc'^r, because it cannot perish. But there is then

no second, nothing else different from him that he
could see.
24. ‘And when (it is said that) there (in the
Sushupti) he does not smell, yet he is smelling, though
he does not smell. For smelling is inseparable from
the smeller, because it cannot perish. But there is
then no second, nothing else different from him that
he could smell.
Sushupti) he does not taste, yet he though is tasting,
he does not taste. For tasting is inseparable from
the taster, because it cannot perish. But there is
he could taste.
26. ‘
And when (it is said that) there (in the
Sushupti) he does not speak, yet he is speaking,
though he does not speak. For speaking is inse-
parable from the speaker, because it cannot perish.
But there is then no second, nothing else different
from him that he could speak.
27. ‘And when (it is said that) there (in- the
Sushupti) he does not hear, yet he is hearing, though
he does not hear. For hearing is inseparable from
the hearer, because it cannot perish. But there is
he could hear.
Sushupti) he does not think, yet he is thinking,
though he does not think. For thinking is inse-
parable from the thinker, because it cannot perish.
of seeing, as little as the fire can lose its character of burning, so

long as it is fire. The Self sees by its own light, like the sun, even
where there is no second, no object but the Self, that could be seen.
iv adhyAya, 3 brAhmawa, 33. lyi

from him that he could think.
29. ‘And when (it is said that) there (in^ the
Sushupti) he does not touch, yet he is touching,
though he does not touch. For touching is inse-
parable from the toucher, because it cannot perish.
from him that he could think.
Sushupti) he does not know, yet he is knowing,
though he does not know. For knowing is inse-
f>arable from the knower, because it cannot perish.
from him that he could know.
31. ‘When (in waking and dreaming) there is, as
it were, another, then can one see the other, then
can one smell the other, then can one speak to the
other, then can one hear the other, then can one
think the other, then can one touch the other, then
can one know the other.
32. An ocean ^ is that one seer, without any
‘
duality this is the Brahma-world O King.’ Thus

;
did Yd^âvalkya teach him. This is his highest

goal, this is his highest success, this is his highest
world,' this is his highest bliss. All other creatures
live on a small portion of that bliss.
33. ‘If a man is healthy, wealthy, and lord of

others, surrounded by all human enjoyments, that
* Salila is explained as salilavat, like the ocean, the seer being

one like the ocean, which is one only. Dr. Deussen takes salila as
a locative, and translates it ‘ In dcm Gewoge,’ referring to AVetd-
rvatara-upanishad VI, 15,
* Or this seer is the Brahma-world, dwells in Brahman, or is
Brahman.
172 bwhadArajvyaka-upanishad.
is the highest blessing of men. Now a hundred

of these human blessings make one blessing of the
fathers who have conquered the world (of the fathers).
A hundred blessings of the fathers who have con-
quered this world make one blessing in the Gan-
dharva world, A hundred blessings in the Gandharva
world make one blessing of the Devas by merit
(work, sacrifice), who obtain their godhead by merit.
A hundred blessings of the Devas by merit make
one blessing of the Devas by birth, also (of) a
Srotriya^ who is without sin, and not overcome by
desire. A hundred blessings of the Devas by birth
make one blessing in the world of Pra^dpati, also
(of) a iSrotriya who is without sin, and not overcome
by desire. A hundred blessings in the world of
Pra^pati make one blessing in the world of Brah-
man, also (of) a ^Srotriya who is without sin, and
not overcome by desire. And this is the highest
blessing*.
This is the Brahma-world, O king,’ thus spake
‘
Y^^wavalkya.
(7anaka Vaideha said I give you, Sir, a thousand.
:
‘
Speak on for the sake of (my) emancipation.’

Then Yd^wavalkya was afraid lest the King,
having become full of understanding, should drive
him from all his positions *.
34. And Yd^wavalkya said; ‘That (person), having
enjoyed himself in that state of sleeping (dream),
’ An accomplished student of the Veda.

* See Up. II, 8, p. 59 j ifHnd. Up. VIII, 2, i-ro Kaush.
Taitt.
;
Up. I, Regnaud, II, p. 33 seq.

3-5 ;
“ 6'ahkara
explains that Ya^watalkya was not afraid that his
own knowledge might prove imperfect, but that the king, having
the right to ask him any question he liked, might get all his know-
ledge from him.
IV adhyAva, 4 BRAHMAiyrA, i. 173
having moved about and seen both good and bad,

hastens back again as he came, to the place from
which he started, to the state of waking \
35. Now as a heavy-laden carriage moves along
‘
groaning, thus does this corporeal Self, mounted by

the intelligent Self, move along groaning, when a
man is thus going to expire *.
36. ‘And when (the body) grows weak through
old age, or becomes weak through illness, at that
time that person, after separating himself from his
members, as an Amra (mango), or Udumbara (fig),
or Pippala-fruit is separated from the stalk, hastens
back again as he came, to the place from which he
started, to (new) life.
37. ‘And as policemen, magistrates, eqlierries,
and governors wait for a king who is coming back,
with food and drink, saying, “He comes back, he
approaches,” thus do all the elements wait on him
who knows this, saying, “ That Brahman comes, that
Brahman approaches.”
38. ‘And as policemen, magistrates, equerries, and
governors gather round a king who is departing,
thus do all the senses (prdwas) gather round the Self
at the time of death, when a man is thus going to
expire.’
Fourth BRAiiMAivA.
Yc^wavalkya continued
I. :
‘
Now when that Self,
having 5unk into weakness ®, sinks, as it were, into
* See § 17, before.

* Abnkara seems to take u^/i>4 vSst as a noun. He writes:
yatraitad bhavati; etad iti kriydvlreshawam (irdhv6AÂvSst yatror-
dhvo^^^vdsitvam asya bhavatityartha/i.
* In the Kaush. Up. Ill, 3, we read yatraitat purusha ^to
174 %J?niADARA2ÂKA-UPANIS
unconsciousness, then gather those senses ,(pr4«as)

around him, and he, talcing with him those elements
of descends into the heart When that person
light,
in the eye * turns away, then he ceases to know any

forms.
He has become one,” they say, “ he does not
2.
see*.” “He has become one,” they say, “he does
not smell.” “ He has become one,” they say, “ he
does not taste.” “ He has become one,” they say,
“he does not speak.” “He has become one,” the'y
say, “ he does not hear.” “He has become one,” they
say, “he does not think.” “He has become one,’^^
they say, “he does not touch.” “He has become
one,” they say, “ he does not know.” The point of his
heart® becomes lighted up, and by that light the Self
departs, either through the eye^, or through the
skull®, or through other places of the body. And
when he thus departs, life (the chief pr^/a) departs
after him, and when life thus departs, all the other
marishyan abalyam etya sammohati. Here abSlyam should cer-

tainlybe ibalyam, as in the commentary ; but should it not be
&b&Iyam, as here. See also Brib. Up. Ill, 5, i, note.
AT^shusha purusha is explained as that portion of the sun
*
which is in the eye, while it is active, but which, at the time of

death, returns to the sun.
® Ekibhavati is probably a familiar expression for dying, but it
is here explained by .Sankara, and probably was so Intended, as

meaning that the organs of the body have become one with the
Self (lihgdtman). The same thoughts are found in the Kaush. Up.
Ill, 3, prS«a ekadh^ bhavati. f
* The point where the nSrfis or veins go out from the heart.
* When his knowledge and deeds qualify him to proceed to the
8^. îahkara.
* When his knowledge and deeds qualify him to proceed to the
Brahma-world.
:
IV adhyAya, 4 brAhmaaâ, 4; 175
vital spirits (prA/âs) depart after it He is conscious,

and being conscious he follows and departs. ^
'
Then both his knowledge and his work take hold
of him, and his acquaintance with former things
3. ‘And as a caterpillar, after having reached the
end of a blade of grass, and after having made another

approach (to another blade) ®, draws itself together
towards it, thus does this Self, after having thrown
off this body ^ and dispelled all ignorance, and after
making another approach (to another body), draw
himself together towards it.
*4. ‘And as a goldsmith, taking a piece of gold,

turns it Into another, newer and more beautiful shape,
so does this Self, after having thrown off this body
This is an obscure passage, and the different text of the

^
Mddhyandinas shows that the obscurity was felt at an early time.

The Mddhyandinas read Sa/«^Mnain anvavakrdmati sa esha gnoh
:
savi^w&no bhavati. This would mean, ‘Consciousness departs

after. He the knowing (Self) is self-conscious.' The Ka;^vas read
Saviîidno bhavati, saviânam evSnvavakrdmati. Roer translates

‘It is endowed with knowledge, endowed with knowledge it departs
and he explains, with 5ahkara, that the knowledge here intended is

such knowledge as one has in a dream, a knowledge of impressions
referring to their respective objects, a knowledge which is the
effect of actions, and not inherent in the self. Deussen translates :
‘Sie (die Seele) ist von Erkenntnissart, und was von Erkenntnissart
ist, ziehet ihr nach.’ The Persian translator evidently thought that
was implied, for he writes
self-consciousness :
‘
Cum quovis corpore
addictionem sumat .... in illo corpore ah am est, id est,ego sum.'
This acquaintance with former things is necessary to explain
®
the peculiar talents or deficiencies which we observe in children.

The three words vidyS, karman, and pfirvapra^fiS often go toge-
ther (see -Sankara on Br/h. Up. IV, 3, 9), Deussen's conjecture,
apfirvapra^ld, is not called for.
® See BrzTi. Up. IV, 3, 9, a passage which shows how difficult,
itwould be always to translate' the same Sanskrit words by the

same words in English ;
see also Brahmopanishad, p. 245.
* See Brzh. Up. IV,
3, 9, and IV, 3, 13.
-
176 BJ?/HADARA2VYAKA-yPANISHAD;
and dispelled all ignorance, make unto himself an-

other, newer and more beautiful shape, whether it be
like' the Fathers, or like the Gandharvas, or like the
Devas, or like PraÂpati, or like Brahman, or like
other beings.
5. ‘
That Self is indeed Brahman, consisting of
knowledge, mind, life, sight, hearing, earth, water,
wind, ether, light and no light, desire and no desire*
anger and no anger, right or wrong, and all things.
Now as a man is like this or like that ^ according as
he acts and according as he behaves, so will he be —
:
a man of good acts will become good, a man of bad

acts, bad. He becomes pure by pure deeds, bad by
bad deeds.
‘
And here they say that a person consists of
desires. And as is his desire, so is his will ;
and as is
his will, so is his deed ; and whatever deed he* does,

that he will reap.
‘And here there is this verse: “To whatever
6.
object a man’s own mind is attached, ta that he goes

strenuously together with his deed and having ;
obtained the end (the last results) of whatever deed

he does here on earth, he returns again from that
world (which is the temporary reward of his deed) to
this world of action.”
‘
So much for the man who desires. But as to
the man who does not desire, who, not desiring,
freed from desires, is satisfied in his desires, or
desires the Self only, his vital spirits do not depart
elsewhere, — being Brahman, he goes to Brahman.
7.
‘
On this there is this verse :
“ When all desires
* The iti after adomaya is not clear to me, but it is quite clear
that a new sentence begins with tadyadetat, which Regnaud, II,
p. loi and p. 139, has not observed.
IV ADHYAvA, 4 BRAHMAyA, 1 1. 1 77
which once entered his heart are undone, then does

the mortal become immortal, then he obtains Brah-
man.”
And as the slough of a snake lies on an ant-hill,
‘
dead and cast away, thus lies this body but that dis- ;
' embodied immortal spirit (pri«a, life) is Brahman

only, is only light.’
6ânaka Vaideha said: ‘Sir, 1 give you a thousand.’
8 \ On this there are these verses
‘
:
‘The small, old path stretching far away® has been

found by me. On it sages who know Brahman move
on to the Svarga-loka (heaven), and thence higher
on, as entirely free
9. ‘
On that path they say that there is white, or
that path was found
blue, or yellow, or green, or red * ;
by Brahman, and on it goes whoever knows Brahman,

and who has done good, and obtained splendour.
10. ‘All who worship what is not knowledge
(avidyA) enter into blind darkness ; those who delight
in knowledge, enter, as it were, into greater darkness®.
11. ‘There are® indeed those unblessed worlds.
® This may be independent matter, or may be placed again into

the mouth of Y^wavalkya.
* Instead of vitata^, which perhaps seemed to be in contradiction
with a«>u, there is a Mddhyandina reading vitara, probably intended
originally to mean leading across. The other adjective mS^-
sprfsh/a I cannot explain. .Sankara explains it by mS;« spr/sh/aA,
maya labdhaî.
* That this is the true meaning, is indicated by the various
readings of the Mddhyandinas, tena dhird apiyanti brahmavida
utkramya svarga/r; lokam ito vimuktiii. The road is not to lead
to Svarga only, but beyond.
* See the colours of the veins as given before, IV,
3, 20.
* See Up. 9. .Sankara in our place explains avidy^ by
works, and vidyd by the Veda, excepting the Upanishads.
“ See V^. Up,
3 ; Ka/ia Up. I, 3.
Ct5] N ,
178 , BJyIrADARA^YAKA-UPANISHAD.
covered with blind darkness. Men who are ignorant

and not enlightened go after death to those worlds.
12. ‘
If a man understands the Self, saying, “ I am
He,” what could he wish or desire that he should
pine after the body
1 3. ‘
Whoever has found and understood the Self
that has entered into this patched-together hiding-
place ^ he indeed is the creator, for he is the maker
of everything, his is the world, and he is the world
itself®.
While we are here, we may know this if not,

14. ‘
;
am ignorant *, and there is great destruction. Those

I
who know it, become immortal, but others suffer pain

indeed.
15. ‘
If a man clearly beholds this Self as God,
and as the lord of all that is and will be, then he is
no more afraid.
16. ‘
He behind whom the year revolves with the
days, him the gods worship as the light of lights, as
immortal tiniQ.
17. ‘He in whom the five beings® and the ether

rest, him alone ! believe to be the Self, — I who
‘ That he should be willing to suffer once more the pains
inherent in the body. The MSdhyandinas read jariram anu
sa»/>iaret, instead of saitgraret.
^ The body is meant, and is called
deha from the root dih, to
knead together. Rocr gives sawdehye gahane, which .Siahkara
explains by sawdehe. Poley has sawdeghe, which is the right
Kdwva reading. The Mddhyandinas read saz«dehe. Gahane might
be taken as an adjective also, referring to sawdehe.
* iSkhkara takes loka, world, for dtmd, self.
* I have followed .Sankara in translating avediA by ignorant, but
the text seems corrupt.
* The five ânas, i. e. the Gandharvas, Pitris, Devas, Asuras, and
Rakshas; or the four castes with the NishSdas; or breath, eye,
ear, food, and mind.
IV ADHVAyA, 4 22. . 179
know, believe him to be Brahman ; I who am im-

mortal, believe him to be immortal.
‘They who know the life of life, the eye of the
18.
eye, the ear of the ear, the mind of the mind, they
have comprehended the ancient, primeval Brahman*.
1 9. By the mind alone it is to be perceived *,
‘
there no diversity. He who perceives therein

is in it
any diversity, goes from death to death.

20. This eternal being that can never be proved,
‘
is to be perceived in one way only it is spotless, ;
beyond the ether, the unborn Self, great and eternal.

21. Let a wise BrAhmawa, after he has’ discovered
‘
him, practise wisdom®. Let him not seek after many

words, for that is mere weariness of the tongue.
22. ‘And he is that great unborn Self, who consists
of knowledge, is surrounded by the Prd/itas, the ether
within the heart*. In it there reposes the ruler of all,
the lord of all, the king of all. He does not become

greater by good works, nor smaller by evil works.
He is the lord of all, the king of all things, the pro-
tector of all things. He
a bank® and a boundary,
is
so that these worlds may not be confounded. Brdh-

ma/?as seek to know him by the study of the Veda, by
sacrifice, by gifts, by penance, by fasting, and he who
knows him, becomes a Muni. Wishing for that

world (for Brahman) only, mendicants leave their
homes.
Knowing this, the people of old did not wish for
‘
offspring. What shall we do with offspring, they said.
‘ See Talavak. Up. I, 2.

* See Ka/zia Up. IV, lo-ii.
* Let him practise abstinence, patience, &c., which are the means
of knowledge!
* See lirih. Up. IV, » See Kh&ni. Up. VIII,
3, 7. 4.
;
l8o BJyHADARAiVYAKA-UPANISHAD.
we who have this Self and this world (of Brahman)^ ?
And above the desire for sons,

they, having risen
wealth, and new worlds, wander about as mendicants.
For desire for sons is desire for wealth, and desire
for wealth is desire for worlds. Both these are indeed
desires only. He, the Self, is to be described by No,
no® He is incomprehensible, for he cannot be com-
!
prehended; he is imperishable, for he cannot perish

he is unattached, for he does not attach himself;
unfettered, he does not suffer, he does not fail. Him
(who knows), these two do not overcome, whether
he says that for some reason he has done evil, or for
some reason he has done good he overcomes both, —
and neither what he has done, nor what he has
omitted to do, burns (affects) him.
23. This has been told by a verse {Rik)
‘
:
“ This
eternal greatness of the BrAhma«a does not grow
larger by work, nor does it grow smaller. Let man
try to find (know) its trace, for having found (known)
it, he is by any evil deed.”
not sullied
He therefore that knows it, after having become
‘
quiet, subdued, satisfied, patient, and collected sees

self in Self, sees all as Self. Evil does not overcome
him, he overcomes all evil. Evil does not burn him,
he burns all evil. Free from evil, free from spots,
free from doubt, he becomes a (true) Brahmawa this ;
is the Brahma-world, O King,’ thus spoke Y^»a- —

valkya.
(kanaka Vaideha said Sir, I give you the Videhas,
:
‘
and also myself, to be together your slaves.’

24. This * indeed is the great, the unborn Self, the
* Cf. Brjh. Up. Ill, I. SeeBnh. Up. Ill, 9, 36 ; IV, 2, 4.

*
* See Beussen, VecUnta, p. 85.

* As described in the dialogue between (7anaka and Ys^Tiavalkya.
IV ADHYAyA, 5 5- l8l
Strongs the giver of wealth. He who knows this

obtains wealth.
This great, unborn Self, undecaying, undying,
25.
immortal, fearless, is indeed Brahman. Fearless is
Brahman, and he who knows this becomes verily the
fearless Brahman.
Fifth BrAiimava^
1. Y^wavalkya had two wives, Mai trey t and
KAtyAyanl. Of these Maitreyl was conversant with
Brahman, but KAtyAyani possessed such knowledge
only as women YA/wavalkya, when
possess. And
he wished to get ready for another state of life (when
he wished to give up the state of a householder, and
retire into the forest),
2. am going away from
Said, ‘Maitreyi, verily I
this my
house (into the forest). Forsooth, let me
make a settlement between thee and that KAtyiyanl.'
3. Maitreyt said :
‘
My Lord, if this whole earth,
fullof wealth, belonged to me, tell me, should I be
immortal by it, or no ?’
‘No,’ replied YA^wavalkya, ‘like the life of rich
people will be thy life. But there is no hope of
immortality by wealth.’
4. And Maitreyi said :
‘
What should I dp with
that by which I do not become immortal ? What
my Lord knoweth ® (of immortality), tell that clearly
to me.’
5. Y^wavalkya ‘Thou who art truly dear
replied:
to me, thou hast increased what is dear (to me in
^ Anndda is here explained as * dwelling in all beiiigs, and eating

all food which they eat.’
* See before, II, 4.
* The Kdnva text has vettha instead of veda.
i 82 bx/hadAraayaka-upanishad.
thee)^. you like, Lady, I will explain it

Therefore, if
to thee, and mark well what I say.’

6. And he said Verily, a husband is not dear,
:
‘
that you may love the husband but that you may ;
love the Self, therefore a husband is dear.

‘Verily, a wife is not dear, that you may love the
wife; but that you may love the Self, therefore a
wife is dear.
‘
Verily, sons are not dear, that you may love the
sons ; but that you may love the Self, therefore sons
are dear.
‘Verily, wealth is not dear, that you may love
wealth ;
wealth is dear.
‘Verily, cattle^ are not dear, that you may love
cattle; but that you may love the Self, therefore
cattle are dear.
‘
Verily, the Brahman-class is not dear, that you
may love the Brahman-class ;
the Self, therefore the Brahman-class is dear.
‘Verily, the Kshatra-class is not dear, that you
may love the Kshatra-class ; but that you may love
the Self, therefore the Kshatra-class is dear.
‘Verily, the worlds are not dear, that you may
love the worlds; but that you may love the Self,
therefore the worlds are dear.
Devas are not dear, that you may
‘Verily, the
love the Devas but that you may love the Self,
;
therefore the Devas are dear.
* The KS«va text has avr/dhat, which .Sahkara explains by

vardhitavatt nirdhSritavaty asi. The Mddhyandinas read avntat,
wjiiich the commentator explains by avartayat, vartitavaty asi.
*
Though this is added here, it is not included in the summing
up in § 6.
; ,
IV ADHYAYA, 5 BRAlIMAiVA. 8. 183
Vedas are not dear, that you may

‘Verily, the
love the Vedas but that you may love the Self,
;
therefore the Vedas are dear.

Verily, creatures are not dear, that you may love
‘
the creatures but that you may love the Self, there-
;
fore are creatures dear.

‘
not dear, that you may love
Verily, everything is
everything but that you may love the Self, there-

;
fore everything is dear.

‘Verily, the Self is to be seen, to be heard, to be
perceived, to be marked, O Maitreyi ! When the
Self has been seen, heard, perceived, and known,
then all this is known.’
7. ‘
Whosoever looks for the Brahman-class else-
where than in the Self, was abandoned by the
Brahman-class. Whosoever looks for the Kshatra-
class elsewhere than in the Self, was abandoned by
the Kshatra-class. Whosoever looks for the worlds
elsewhere than in the Self, was abandoned by the
worlds. W’hosoever looks for the Devas elsewhere
than in the Self, was abandoned by the Devas.
Whosoever looks for the Vedas elsewhere than in
the Self, was abandoned by the Vedas. Whosoever
looks for the creatures elsewhere than in the Self,
was abandoned by the creatures. Whosoever looks
for anything elsewhere than in the Self, was aban-
doned by anything.
‘
This Brahman-class, this Kshatra-class, these
worlds, these Devas, these Vedas, all these beings,
this everything, all is that Self.
8. ‘Now as the sounds of a drum, when beaten,
sound is seized, when the drum is seized, or the
beater of the drum
; —
184 BlUHADARAiVYAKA-UPANISHAD.
: ,9. ‘
And as the sounds of a conch-shell, when blown,
sound is seized, when the shell is seized, or the blower
of the shell ,*
10. ‘And as the sounds of a lute, when played,

sound is seized, when the lute is seized, or the player
of the lute
11. ‘As clouds of smoke proceed by themselves
out of lighted fire kindled with damp fuel, thus
verily, O Maitrey!, has been breathed forth from
this great Being what we have as i?fg-veda, Ya^r-
veda, SAma-veda, Atharv^ngirasas, Itihdsa, Purîâ,
Vidyd, the Upanishads, 6'lokas, Sfitras, Anuvyd-
khydnas, VyAkhyinas, what is sacrificed, what is
poured out, food, drink S this world and the other
world, and all creatures. From him alone all these
were breathed forth.
12. ‘As all waters find their centre in the sea,
all touches in the skin, all tastes in the tongue, all
smells in the nose, all colours in the eye, all sounds

in the ear, all percepts in the mind, all knowledge in
the heart, all actions in the hands, all movements in
the feet, and all the Vedas in speech,
13. ‘As a mass of salt has neither inside nor
outside, but is altogether a mass of taste, thus indeed
has that Self neither inside nor outside, but is alto-
gether a mass of knowledge and having risen from ;
out lliese elements, vanishes again in them. When

he has departed, there is no more knowledge (name),
I say, O
Maitreyi,’ —
thus spoke Y^/javalkya.
* Explained by annadSnanimittam and peyadlnanimittam dhar-

m^Stam. See before, IV, i, 2.
:
IV a’dhyAya, 6 brAiimapta, i. 185
14. Then Maitreyl said Here, Sir, thou hast

:
‘
landed me in utter bewilderment. Indeed, I do not

understand him.’
But he replied :
‘
O Maitreyl, I say nothing that is
bewildering. Verily, beloved, that Self is imperish-

able, and of an indestructible nature.
15. ‘For when there is as it were duality, then
one sees the other, one smells the other, one tastes
the other, one salutes the other, one hears the other,
one perceives the other, one touches the other, one
knows" the other but when the Self only is all this,
;
how should he see another, how should he smell

another, how should he taste another, how should
he salute another, how should he hear another, how,
should he touch another, how should he know
another? How should he know Him by whom he
knows all this ? That Self is to be described by No,
no^l He is incomprehensible, for he cannot be
comprehended; he is imperishable, for he cannot
perish he is unattached, for he does not attach
;
himself unfettered, he does not suffer, he does not

;
fail. How, O beloved, should he know the Knower ?

Thus, O Maitreyf, thou hast been instructed. Thus
far goes immortality.’ Having said so,Ya^«avalkya
went away (into the forest).
Sixth Brahmaiva.
I. Now follows the stem ®
1. (We) from PautimAshya,

3. Gaupavana from Pautimdshya,
* See Bnh, Up. Ill, 9, 26; IV, 2, 4 ; IV, 4, 22.

* The line of teachers and pupils by whom the YSîavalkya-
1 86 BiJ/HADARAJVyAKA-UPANISHAD.

5. Gaupavana from Kau«ka,
6. Kaujika from Kzmdmyz.,
7. Kau«</inya from SkitdxXyz,
8. SindiXysL from Kauîka and Gautama,
9. Gautama
2. from Agnive^ya,
10. Agnive^ya from Gargya,
11. GArgya from GArgya,
12. GArgya from Gautama,
13. Gautama from Saitava,
14. Saitava from PArA5aryAya«a,
15. PAri5arydya»a from Gdrgyayawa,
16. Gdrgydyawa from Uddalakdyana,
17. Uddalakdyana from 6'dbaUyana,
1 8. G&MlAyana from Mddhyandinayana,
19. MAdhyandindyana from Saukarayawa,
20. Saukarayawa from KAshAyawa,
21. KAshAyawa from SAyakAyana,
22. SAyakAyana from KauîkAyani
23. KamikAyani
3. from Ghntakaudka,
24. Ghr/takaiuika from PArA.yaryAya«a,
was handed down. From i-io the Va/nra agrees with the
kdwrfa
Vawra at the end of II, 6.
The MSdhyandina text begins with vayam, we, and proceeds to
I. iaurpawAyya, 2. Gautama, 3. Vatsya, 4. Pdrararj'a, &c., as in the
Madhukd«(fa, p. 118, except in 10, where it gives Gaivantdyana for

Atreya. Then after 12. KauMnydyana, it gives 13. 14. the two
Kam;<^nyas, 15. the Aur«avdbhas, 16. Kau«rfinya, 17. Kau«(fmya,
18. Kau«(^nya and Agnivcjya, 19. Saitava, 20. Pdrararya, 21. (?dtu-
kar«ya, 22. Bhdradv%a, 23. Bhdradv^, Asurdyawa, and Gautama,
24. Bharadvdâ, 25. Valdkdkaujika^ 26. Kdshaya«a, 27. Saukard-
ya«a, 28. Traiva«i, 29. AupSij’andhani, 30. Sayakdyana, 31. Katui-
kdyanv&c., as in the Kd«va text, from No. 22 to Brahman.
* From here the Vawtra agrees again with that given at the end
of II, 6.
IV adhyAya, 6 brAhmajva, 3. 187
25. PArAâryAya«a from PArArarya,

26. PArAârya from CrAtukar«ya,
27. 6Âtukar«ya from AsurAya«a and YAska*,
28. AsurAyawa from Travawi,
29. Travawi from Aupa^ndhani,
30. Aupa^ndhani from Asuri,
31. Asuri from BhAradvA,^,
32. BhAradvA^ from Atreya,
33. Atreya from MA«/i,
34. MA«/i from Gautama,
35. Gautama from Gautama,
36. Gautama from VAtsya,
37. VAtsya from .SA^rfilya,
38. S^ndWya. from Kaworya KApya,
39. Kauorya KApya from KumArahArita,
40. KumArahArita from GAlava,
41. GAlava from Vidarblii-kauwA^nya,
42. Vidarbhi - kau/zrtînya from VatsanapAt BA~
bhrava,
43. VatsanapAt BAbhrava from Pathi Saubhara,
44. Pathi Saubhara from AyAsya Angirasa,
45. AyAsya Angirasa from Abhhti TvAsh/ra,
46. Abhhti TvAsh/ra from VbvarApa TvAsh/ra,
47. VbvarApa TvAsh/ra from A^vinau,
48. Awinau from Dadhya^’ Atharvawa,
49. Dadhya*^ Atharvawa from Atharvan Daiva,
50. Atharvan Daiva from Mrftyu PrAdhvawsana,
5 1 M?'2tyu PrAdhva»2sana from Pradhva»2sana,
.
52. Pradhva»2sana from Ekarshi,

53. Ekarshi from Yipraîtti®,
54. Vipra/îtti from Vyash/i,
^ The MAdhyandina text has, r. BhdradvS^, 2. BhAradvS^,

AsurA3ra»a, and Ydska.
"
* Vipraîtti, MAdhyandina text.
i88 B2trHAl>ARAi\rYAKA-UPANISHAD.
55. Vyash/i from Saniru,

56. Sandru from SanAtana, •
57. Sandtana from Sanaga,

58. Sanaga from ParameshMin,
59. ParameshMin from Brahman,
60. Brahman isSvayambhu, self-existent.
Adoration to Brahman.
;
V ADHyAyA, 2 BRAhMA2VA, 2. 1 89
FIFTH ADHYAYA.
First BrAiimaiva^.
I. That (the invisible Brahman) is full, this (the
visible Brahman) is full ^ This full (visible Brah-
man) proceeds from that full (invisible Brahman).
On grasping the fulness of this full (visible Brah-
man) there is left that full (invisible Brahman)*.
Om (is) ether, (is) Brahman *. ‘
There is the old
ether (the invisible), and the (visible) ether of the
atmosphere,’ thus said KauravyAya«iputra. This
(the Om) is the Veda (the means of knowledge),
thus the BrAhmaâs know. One knows through it
all that has to be known.
Second BrAhmana.
1. The threefold descendants of Pra^pati, gods,
men, and Asuras (evil spirits), dwelt as BrahmaÂ-
rins (students) with their father Pra^pati, Having
finished their studentship the gods said; ‘Tell us
(something). He told them the syllable Da.
Sir.’
Then he ‘Did you understand ?’ They said

said :
‘We did understand. You told us “ DAmyata,” Be

subdued.’ ‘Yes,’ he said, ‘you have understood.’
2. Then the men said to him ‘Tell us something, :
* This is called a Khila, or supplementary chapter, treating of

various auxiliary means of arriving at a knowledge of Brahman.
* Full -and filling, infinite.
* On perceiving the true nature of the visible world, there remains,
i.e. there is perceived at once, as underlying it, or as being it, the
invisible world or Brahman. This and the following paragraph
are called Mantras.
*
This is explained by 5'ankara as meaning. Brahman is Kha, the
ether, and called Om, i.e. Om and Kha are predicates of Brahman.
190 B^HADARAiVYAKA-UPANISHAD.
Sir.’ He them the same

told syllable Da. Then he
said : ‘Did you understand ?’ They said : ‘We did
understand. You ‘Yes,’ he told us, “ Datta,” Give.’
said, you have understood.’
‘
3. Then the Asuras said to him ‘Tell us some- :
thing, Sir.’ He told* them the same syllable Da.

Then he said Did you understand ?’ They said
:
‘
:
‘We did understand. You told us, “Dayadham,” Be

merciful.’ ‘
Yes,’ he said, ‘ you have understood.’
The divine voice of thunder repeats the same.
Da Da
Da, that is, Be subdued. Give, Be merciful.
Therefore let that triad be taught. Subduing, Giving,
and Mercy.
Third BiiAHMAiVA.
I. Praâpati is the heart, is this Brahman, is all this.
The heart, hridaya., consists of three syllables. One

syllable is hrz, and to him who knows this, his own
people and others bring offerings One syllable is
da, and to him who knows this, his own people and
others bring gifts. One syllable is yam, and he who
knows this, goes to heaven (svarga) as his world.
Fourth BrAiimaiva.
This (heart) indeed is even that, it was indeed
I.
the true 2 (Brahman). And whosoever knows this

great glorious first-born as the true Brahman, he
conquers these worlds, and conquered likewise may
that (enemy) be® !
yes, whosoever knows tliis great
* .Siankara explains that with regard to the heart, i.e. buddhi, the
senses are ‘its own people,’ and the objects of the senses ‘the others.’
* The true, not the truth ;
the truly existing. The commentator
explains was explained
it as it in II, 3 , i, as sat and tya, containing
both sides of the Brahman.
* An elliptical expression, as explained by the commentator;
‘
May that one (his enemy) be conquered, just as that one was
V ADHYAYA, 5 BRAHMAiVA, 2. tgi
glorious first-born as the true Brahman; for Brahman

is the true.
Fifth BRAiiMAiVA.
1. In . the was water.
beginning this (world)
Water produced the true and the true is Brahman.
Brahman produced PraÂpati^ Pra^pati the Devas
(gods). The Devas adore the true (satyam) alone.
This satyam consists of three syllables. One syl-
lable is sa, another yam. The first
t(i), the third ®
and last syllables are true, in the middle there is the

untrue *. This untrue is on both sides enclosed by
the true, and thus the true preponderates. The
untrue does not hurt him who knows this.
2. Now what is the true, that is the Aditya (the
sun), the person that dwells in yonder orb, and the

person in the right eye. These two rest on each
other, the former resting with his rays in the latter,
the latter with his prAwas (senses) in the former.
When the latter is on the point of departing this life,
he sees that orb as white only, and those rays (of the
sun) do not return to him.
conquered by Brahman, If he conquers the world, how much

more his enemy I* It would be better, however, if we could take
^ta in the sense of vaj’ikr/ta or ddnta, because we could then go
on with ya evaw veda.
^ Here explained by the commentator as Piitrdtmaka Hirawyagarbha.
^ Here explained as Vir5^.
Satyam is often pronounced satiam, as trisyllabic. Aâhkara, how-

^
ever, takes the second syllable as t only, and explains the i after it as
an anubandha. The Ka«va text gives the three syllables as sa, ti, am,
which seems preferable; cf,JÂ&nd. Up. VIII, 3 5 Taitt. Up. II, 6.
, ;
* This is explained by a mere play on the letters, sa and ya
having nothing in common with mrz'tyu, death, whereas t occurs in

mr/tyu and anr/ta. Dvivedagahga takes sa and am as true, be-
cause they occur in satya and amr/ta, and not in mrftyu, while ti
is untrue, because the t occurs in mrilyu and anrrta.
192 BJUHADARAiVyAKA-UPANISHAD.
3. Now of the person in that (solar) orb BhM is
the head, for the head and that syllable is

is one,
one; Bhuva^ the two arms, for the arms are two,
and these syllables are two Svar the foot, for the ;
feet are two, and these syllables are two*. Its
secret name is Ahar (day), and he who knows this,

destroys (hanti) evil and leaves (^h^ti) it.
4, Of the person in the right eye BhM is the head,
for the head is one, and that syllable is one Bhuva^ ;
the two arms, for the arms are two, and these sylla-
bles are two; Svar the foot, for the feet are t^\"0, and
these syllables are two. Its secret name is Aham
(ego), and he who knows this, destroys (hanti) evil
and leaves (âhdti) it.
Sixth BrAhmajva.
I. That person, under the form of mind (manas),
being light indeed is within the heart, small like a
grain of rice or barley. He is the ruler of all, the
lord of all —he rules all this, whatsoever exists.
Seventh BrAhmawa.
I. They, say that lightning Brahman, because
is
lightning (vidyut) is called so from cutting off

(vidAnit)*. Whosoever knows this, that lightning
is Brahman, him (that Brahman) cuts off from evil,
for lightning indeed is Brahman.
^ Svar has to be pronounced suvar.
® BhSi^satya must be taken as one word, as the commentator
says, bhd eva satya^w sadbhavaî svar(ipaw2 yasya so 'yam bhaAsatyo
bhasvaraA.
* From do, avakha»</ane, to cut ;
the lightning cutting through the
darkness of the clouds, as Brahman, when known, cuts through
the*darkness of ignorance.
V adhvAya, ro brAhmaa-a, i. 193
Eighth BrAhmaaa.
Let him meditate on speech as a cow. Her
I.
four udders are the words Svahd, Vasha/, Hanta,

and SvadhA \ The gods live on two of her udders,
the Svdha and the Vasha/, men on the Hanta, the
fathers on the Svadhi. The bull of that cow is
breath (prdwa), the calf the mind.
Ninth BrAhmaaa.
I. Agni Vaijvanara is the fire within man by
which the food that is eaten is cooked, i.e. digested.
Its noise is that which one hears, if one covers one’s
ears. When he is on the point of departing this
life, he does not hear that noise.
Tenth BrAhmaaa.
I. When the person goes away from this world,
he comes to the wind. Then the wind makes room
for him, like the hole of a carriage wheel, and
through he mounts higher. He comes to the sun.
it
Then the sun makes room for him, like the hole
of a Lambara and through it he mounts higher.
He comes to the moon. Then the moon makes
room for him, like the hole of a drum, and through
it he mounts higher, arid arrives at the world where
there is no sorrow, no snow*. There he dwells

eternal years.
* There are two udders, the SvShS and Vasha/, on which the
gods feed, i. e. words with which oblations are given to the gods.
With Hanta they are given to m^n, with Svadh^ to the fathers.
*
A musical instrument.
*The commentator explains hima by bodily pain, but snow is
much more characteristic.

C>5] O ,
;
194 BR/HADARAi'rYAKA-UPANISHAD.
Eleventh BrAhmana.
I. This is indeed the highest penance, if a man,
laid up with sickness, suffers pain^ He who knows
this, conquers the highest world.
This is indeed the highest penance, if they carry
a dead person into the forest®. He who knows this,
conquers the highest world.
This is indeed the highest penance, if they place a
dead person on the fire®. He who knows this, con-
quers the highest world.
Twelfth BrAhmawa.
I. Some say that food is Brahman, but this is not
so, for food decays without Others say
life (prA/â).
that life (prawa) is Brahman, but this is not so, for life
dries up without food. Then these two deities (food
and life), when they have become one, reach that
highest state (i.e. are Brahman).
Thereupon Pr^-
tnda said to his father Shall I be able to do any
:
‘
good to one who knows this, or shall I be able to do

him any harm*?’ The father said to him, beckoning
with his hand: Not so, ‘
O PrAt/Vda; for who could
reach the highest state, if he has only got to the
oneness of these two ?’ He then .said to him Vi :
‘
The meaning is that, while he is suffering pain from illness, he

^
should think that he was performing penance. If he does that,

he obtains the same reward for his sickness which he would have
obtained for similar pain inflicted on himself for the sake of per-
forming penance.
® This is like the penance of leaving the village and living in
the forest.
* This is like the penance of entering into the fire.
* That is,
* is he not so perfect in knowledge that nothing can
harm him?
V adhyAya, 1 3 brAhma/â, 4. 195
verily, food is Vi, for all these beings rest (vish/dni)

on food.’ He then said :
‘
Ram ;
verily, life is Ram,
for all these beings delight (ramante) in life. All
beings rest on him, all beings delight in him who
knows this.’
Thirteenth BrAhmana.
Next follows the Uktha \ Verily, breath (prA«a)
1 .
is Uktha, for breath rai.ses up (utthApayati) all this.
From him who knows this, there is raised a wise son,

knowing the Uktha he obtains union and oneness
;
with the Uktha.

2. Next follows the Yaûs. Verily, breath is
Ya^s, for all these beings are joined in breath^.

For him who knows this, all beings are joined to
procure his excellence ; he obtains union and one-
ness with the Ya^s.
3. Next SAman. Verily, breath is the
follows the
SAman, for all these beings meet in breath. For him
who knows this, all beings meet to procure his excel-
lence he obtains union and oneness with the SAman.
;
4. Next follows the Kshatra. Verily, breath is

the Kshatra, for breath is Kshatra, i.e. breath pro-
tects him from
(trAyate) being hurt (kshawitoA).
He who knows this, obtains Kshatra (power), which
requires no protection he obtains union .and one-
;
ness with Kshatra®.
* Meditation on the hymn called uktha. On the uktha, as the

principal part in the Mah 4 vrata, see Kaush.Up. Ill, 3; Ait. Ar. II, i, 2.
The uktha, yûs, sdman, &c. are here represented as forms under
which prd«a or life, and indirectly Brahman, is to be meditated on.
* Without life or breath nothing can join anything else there-
;
fore life is called yaûs, as it were yugus.

* Instead of Kshatram atram, another iS^khd, i. e. the Mddhyan-
dina, reads Kshatram^tram, which Dvivedagahga explains as, he
O 2 .
196 BiJ/HADARAJVYAKA-UPANISHAD.
Fourteenth Brahmana.
1. The words BhAmi (earth), Antariksha (sky), and
Dyu^ (heaven) form eight syllables. One foot of the

Gdyatrl consists of eight syllables. This (one foot)
of it is that (i. e. the three worlds). And he who thus
knows that foot of it, conquers as far as the three
worlds extend.
The iiifkas, the Ya^j^»«shi, and the SAmAni form
2.
eight syllables. One foot (the second) of the GAyatrl

consists of eight syllables. This (one foot) of it is
that (i.e. the three Vedas, the i'?/g-veda, Ya^r-veda,

and Sdma-veda). And he who thus knows that foot
of it, conquers as far as that threefold knowledge
extends.
3. The Prdwa (the up-breathing), the ApAna (the
down-breathing), and the Vy&na (the back-breathing)
form eight syllables. One foot (the third) of the
GAyatrl consists of eight syllables. This (one foot)
of it is that (i. e. the three vital breaths). And he who
thus know\s that foot of it, concpiers as far as there
is anything that breathes. And of that (Gayatrl,
or ’speech) this indeed is the fourth (turiya), the
bright (darâta) foot, shining high above the skies®.
What is here called turiya (the fourth)
is meant for
^’aturtha '(die what is called darjatam

fourth);
pad am (the bright foot) is meant for him who is
as it were seen (the person in the sun) and what ;
is called parora^âs (he who shines high above the
obtains the nature of the Kshatra, or he obtains the Kshatra which

protects (Kshatram Stram).
* Dyu, nom. Dyaus, must be pronounced Diyaus.
® Parori’âs, masc., should be taken as one word, like paroksha,
VIZ. he who is beyond all ra^s, all visible skies.
:
V adhyAya, 14 brAhma^va, 5. 197
skies) is meant for him who shines higher and higher

above every sky. And he who thus knows that foot
of the GAyatri, shines thus himself also with hap-
piness and glory.
4. That GAyatrl (as described before with its three
feet) rests on that fourth foot, the bright one, high
above the sky. And that again rests on the True*(sa-
tyam), and the True is the eye, for the eye is (known
to be) true. And therefore even now, if two persons
come disputing, the one saying, I saw, the other,
I heard, then we should trust the one who says, I
saw. And the I'rue again rests on force (balam),

and force is life {prana), and that (the T rue) rests on
life\ Therefore they say, force is stronger than the
True. Thus does that GAyatri rest with respect to
the self (as That Gdyatrl protects (tatre) the
life).
vital breaths (gayas); the gayas are the prawas

(vital breaths), and it protects them. And because
it protects (tatre) the vital breaths (gayas), therefore
it is called Gayatrl. And that Savitri verse which
the teacher teaches ^ that is it (the life, the prawa, and
indirectly the Gayatrl) ;

and whomsoever he teaches,
he protects his vital breaths.
5. Some teach that SAvitrl as an Anush/ubh® verse,
saying that speech is Anush/ubh, and that we teach
* .Sankara understood the True (satyam) by tad, not the balam,

the force.
® The brought to him when
teacher teaches his pupil, who is
eight ye,ars old, the Savitri verse, making him repeat each word,
and each half verse, till he knows the whole, and by teaching him
that SSvitri, he is supposed to teach him really the prd«a, the life,
as the self of the world.

* The verse would be, Rig-veda V, 82, i
Tat savitur vrMmahe vaya;« devasya bhq^nam

.Sresh/jâff? sarvadhdtamam turam bhagasya dhimahi.
:
1 98 b/s/hadArajvyaka-upanishad.
that speech. but let him teach

Let no one do this,
the Gdyatrl as Sdvitrl^ And even if one who knows

this receives what seems to be much as his reward
(as a teacher), yet this is not equal to one foot of the
Gdyatri.
6, If a man (a teacher) were to receive as his fee
these three w’ôrlds full of all things, he would obtain
that first foot of the Gayatr!. And if a man were to
receive as his fee everything as far as this threefold

knowledge extends, he would obtain that second
foot of the Gayatrl. And if a man were to receive
as his fee everything whatsoever breathes, he would
obtain that third foot of the Gayatri. But ‘that fourth
bright foot, shining high above the skies®', cannot
be obtained by anybody whence then could one—
receive such a fe^?
7. The adoration® of that (Giyatri)
‘
O G&yatrl, thou hast one foot, two feet, three
feet, four feet *. Thou art footless, for thou art not
known. Worship to thy fourth bright foot above
the .skies.’ If® one (who knows this) hates some
* Because Gdyatrt represents life, and the pupil receives life when
he learns the Gdyatrf.
“ See before, § a.
’ Upasthana is the act of approaching the gods, irpoiTKvvrjffii,
Angehen, with a view of obtaining a request. Here the application

is of two kinds, abhiHrika, imprecatory against another, and
abhyudayika, auspicious for oneself. The former has two foriiiulas,
the latter one. An upasthSna is here represented as effective, if
connected with the Gdyatrt.
*
Consisting of the three worlds, the threefold knowledge, the
threefold vital breaths, and the fourth foot, as described before.
I have translated this paragraph very freely, and differently
®
from A'ahkara. The question is, whether dvishySt with iti can be
used in the sense of abhiâ, or imprecation. If not, I do not see
how the words should be construed. The expression yasmd upa-
!
V ADHYAyA, 15 BRAnMAiVA, 2. I99
one and says, ‘

May he not obtain this,' or ‘
May this
wish not be accomplished to him,' then that wish is
not accomplished to him against whom he thus prays,

or if he says, ‘
May I obtain this.'
8. And thus 6'anaka Vaideha spoke on this point

to BuflTila A.rvatarA^vi M ‘How is it that thou who
spokest thus as knowing the GAyatrl, hast become
an elephant and earnest me ?' He answered ‘Your :
Majesty, I did not know mouth. Agni, fire, is

its
indeed mouth its ;

and if people pile even what seems
much (wood) on the fire, it consumes it all. And
thus a man who knows this, even if he commits what
seems much evil, consumes it all and becomes pure,
clean, and free from decay and death.'
Fifteenth BrAhmana.
1. * The face of the True (the Brahman) is covered
with a golden disk®. Open that, O Pfishan'*, that we
may see the nature of the True®.
2 O Pfishan, only seer, Yania (judge), Sfirya (sun),
.
son of PraÂpati®, spread thy rays and gather them
tish//âte is rightly explained by Dvivedagahga, yadartham evam

upatish/Aate.
^ Ajvatarasyd^vasyapatyam, Sankara.
^ These verses, which are omitted here in the Madhyandina
text, are found at the end of the VSjgâsaneyi-upanishad 15-18.
They are supposed to be a prayer addressed to Aditya by a dying
person.
® Mabtdhara on verse 17 ‘The face of the true (purusha in the
;
sun) is covered by a golden disk.^ -Sankara explains here mukha,

face, by mukhyazw svarftpam, the principal form or nature.
*
Pfishan is here explained as a name of Savitr/, the sun ; like-
wise all the names in the next verse.
« Cf. Maitr. Up. VI, 35.
® Of Lvara or Hirawyagarbha.
! !!
200 Bli/HADARAiVYAKA-UPANISHAD.
The light whichthy fairest form, I see it. I am

is
what he is (viz. the person in the sun).

3. Breath to air and to the immortal Then this !
my body ends in ashes. Om ! Mind, remember

Remember thy deeds Mind, remember ! Remem- !
ber thy deeds *

4. Agni, lead us on to wealth (beatitude) by a good
path^ thou, O God, who knowest all things! Keep
farfrom us crooked evil, and we shall offer thee the
fullest praise I (Rv. I, 189, i.)
’ The V^-asaneyi-sawhitl reads : Om, krato smara, kZ/Tje smara,

kritawi smara. Uva/a holds that Agni, fire, who has been wor-
shipped in youth and manhood, is here invoked in the form of
mind, or that kratu is meant for sacrifice. ‘Agni, remember me
Think of the world! Remember my deeds 1' K/«be is explained
by Mahtdhara as a dative of k/fp, k/fp meaning loka, world, what
is made to be enjoyed (kalpyate bhogfiya).
* Not by the Southern path, the dark, from which there is a
fresh return to life.

VI adhyAya, I brAhmajva, 5 * 201
SIXTH ADHYAYA.
First BrAhma^va’.
1. Hari/4 ,
Om. He who knows
first and the
the best, becomes himself the and the best first
among his people. Breath is indeed the first and

the best. He who knows this, becomes the first
and the best among his people, and among whom-
soever he wishes to be so.
2. He who knows the richest^, becomes himself
the richest among his people. Speech is the richest.

He who knows this, becomes the richest among his ,
people, and among whomsoever he wishes to be so.

3. He who knows the firm rest, becomes himself
firm on even and uneven ground. The eye indeed
is the firm rest, for by means of the eye a man
stands firm on even and uneven ground. He who

knows this, stands firm on even and uneven ground.
4. He who knows success, whatever desire he
desires, it succeeds to him. The ear indeed is suc-

cess. For in the ear are all these Vedas successful.
He who knows this, whatever desire he desires, it
succeeds to him.
5. He who knows the home, becomes a home
of his own people, a home of all men. The mind
This BrShmawa, also called a Khila (p. loio, 1 8; p. 1029,
* .
1.8), occurs in the Madhyandina-rSkh^ XIV, 9, 2. It should be
compared with the A'ASndogya-upanishad V, i (Sacred Books of

the Bast, vol. i, p. 72); also with the Ait. Ar. II, 4 ;
Kaush. Up.
Ill, 3 ; and the Frama Up. II, 3.
* Here used as a feminine, while in the Kh&aA. Up. V, 1, it is
vasish/iia.
:
202 b/j/hadArajvyaka-upanishad.
indeed is the home. . He who knows

becomes this,
a home of his own people and a home of all men.

6. He who knows generation^, becomes rich in
offspring and cattle. Seed indeed is generation. He

who knows this, becomes rich in offspring and cattle.
7. These Prd«as (senses), when quarrelling toge-
ther as to who was the best, went to Brahman*

and said Who is the richest of us ?’ He replied
:
‘
:
‘
He by whose departure this body seems worst, he
is the richest.’
8. The tongue (speech) departed, and having
been absent for a year, it came back and said
‘
How have you been able to live without me
They replied Like unto people, not speaking with
;
‘
the tongue, but breathing with breath, seeing with

the eye, hearing with the ear, knowing with the
mind, generating with seed. Thus we have lived.’
Then speech entered in.

9. The eye (sight) departed, and having been
absent for a year, it came back and said How :

‘
have you been able to live without me ?’ They re-

plied Like blind people, not seeing with the eye,
:
‘
but breathing with the breath, speaking with the

tongue, hearing with the car, knowing with the
mind, generating with seed. Thus we have lived.'
Then the eye entered in.
10. The ear (hearing) departed, and having been
absent for a year, it came back and said :
‘
How
have you been able to live without me } ’
They re-
plied :
‘
Like deaf people, not hearing with the ear,
This is wanting in the AT^^nd. Up._ Roer and Poley read Pra^&pati
*
for pra^dti. MS. I. O. 375 has prSifSti, MS. I. O. 1973 pr^g^pati.

* Here we have Pra^pati, instead of Brahman, in the KhkaA.
Up. ; also ^resh/iia instead of vasish/â.
;:
VI ADHyAyA, I BRAHMAiVA, 1 4. 203
but breathing with the breath, speaking with the

tongue, seeing with the eye, knowing with the mind,
generating with seed. Thus we have lived.’ Then
the ear entered in.
11. The mind departed, and having been absent

for a year, it came back and said How have you :
‘
been able to live without me ?’ They replied ‘Like :
fools, not knowing with their mind, but breathing

with the breath, seeing with the eye, hearing with
the ear, generating with seed. Thus we have lived.'
Then the mind entered in.
12. The seed departed, and having been absent

for a year, it came back and said :
‘
How have you
been able to live without me ?
’
They replied
‘Like impotent people, not generating with seed,"
but breathing with the breath, seeing with the eye,
hearing with the ear, knowing with the mind. Thus
we have lived.’ Then the seed entered in.
1 3. The (vital) breath, when on the point of de-
parting, tore up these senses, as a great, excellent
horse of the Sindhu country might tare up the pegs
to which he is tethered. They said to him Sir, :
‘
do not depart. We shall not be able to live without

thee.’ He said Then make me an offering.’
:
‘
They said Let it be so.’

:
‘
14. Then the tongue said ;

‘
If I am the richest,
then thou art the richest by it.’ The eye said
‘
If I am the firm rest, then thou art possessed of
firm rest by it.’ The ear said :
‘
If I am success,
then thou art possessed of success by it.’ The mind
said :
‘
If I am the home, thou art the home by
it.’ The am generation, thou art
seed said: ‘
If I
possessed of generation by He said What shall it.’ :

‘
be food, what shall be dress for me ?’

204 bji/hadAraotaka-upanisiiad.
They replied: Whatever there ‘

is,even unto dogs,
worms, insects, and birds’, that is thy food, and water
thy dress. He who thus knows the food of Ana (the
breath) by him nothing is eaten that is not (proper)
food, nothing is received that is not (proper) food.
kSrotriyas (Vedic theologians) who know this, rinse
the mouth with water when they are going to eat, and
rinse the mouth with water after they have eaten,
thinking that thereby they make the breath dressed
(with water).’
Second BrAhmana®.
1. Aru»eya went to the settlement of
»SVetaketu
the Pa»/C’dlas. He came near to PravAhawa CPai-
vali*, who was walking about (surrounded by his
men). As soon as he (the king) saw him, he said :
'
My boy .Svetaketu replied
!
’
Sir :
‘
!
’
Then the king said Have you been taught by :

‘
’
your father Yes,' he replied.!
‘
2. The king said Do you know how men, when :

‘
they depart from here, separate from each other?’

‘
No,’ he replied.
Do you know how they come back to this
‘
world?’ No,’ he replied®.

‘
’ It may mean, every kind of food, such as is eaten by dogs,

worms, insects, and birds.
* We must read, with MS. 1 0
375, anasyannam, not annasySn- . .
nam, as MS. 1 0 1973, Roer, and Poley read Weber has the right
. .
reading, which is clearly suggested by A’Aand. Up. V, 2, i.

* See Kh^nA. Up. V,
3 ; Muir, Original Sanskrit Texts, I, 433;
Deussen, Vedanta, p. 390. The commentator treats this chapter as
a supplement, to explain the ways that lead to the pitriloka and
the devaloka.
* The MSS.
O. 375 and 1973 give Gaivali, others G’aibali.
I.
He is who appears also in iOtnd. Up. I, 8, i, as

a Kshatriya sage,
silencing Brdhmanas.
* The same question is repeated in Roer’s edition, only substi-
VI ADHYAyA, 2 BRAHMAJVÂ, 4- 205
‘
Do
you know how that world does never become
full with the many who again and again depart
thither ?’ No,’ he replied.

‘
’Do you know at the offering of which libation

‘
the waters become endowed with a human voice

and rise and speak ?’ ‘No,’ he replied.
‘
Do you know the access to the path leading to
the Devas and to the path leading to the Fathers,
i. e. by what deeds men gain access to the path lead-
Devas or to that leading to the Fathers ?

ing to the
For we have heard even the saying of a 7?/shi “ I :
heard of two paths for men, one leading to the

Fathers, the other leading to the Devas. On those
paths all that lives moves on, whatever there is be-
’
tween father (sky) and mother (earth).”
iSVetaketu said I do not know even one of :
‘
all
these questions.’
3. Then the king invited him to stay and accept
his hospitality. But the boy, not caring for hospi-
tality, ran away, went back to his father, and said :
!’
‘
Thus then you me formerly well-instructed
called
The father said What then, you sage ?’ The son
:
‘
replied That fellow of a Rd^nya asked me five

:
‘
questions, and I did not know one of them.’

‘
What were they ? said the father. ’
‘
These were they,’ the son replied, mentioning
the different heads.
4. The father said: ‘You know me, child, that
whatever I know, I told you. But come, we shall
go thither, and dwell there as students.'
‘
You may go. Sir,’ the son replied.
tuting sampadyante for Spadyante. The MSS. I. O. 375 and 1973

do not support this.
2o6 br/hadAraatyaka-upanisiiad.
Then Gautama went where (the place of) PravA-

ha»a and the king offered him a seat,
6raivali was,
ordered water for him, and gave him the proper
offerings. Then he said to him Sir, we offer a :
‘
boon to Gautama.’
5. Gautama said That boon is promised to ‘
:
me; tell me the same speech which you made in

the presence of my boy.'
6. He said ; ‘That belongs to divine boons, name
one of the human boons.’
7. He said :
‘
You know well that Ihave plenty of
gold, plenty of cows, horses, slaves, attendants, and
apparel do not heap on me what I
;
*
have already in
plenty, in abundance, and superabundance.'
The king said Gautama, do you wish (for in-
:
‘
’
struction from me) in the proper way ?
Gautama replied I come to you as a pupil.’
:
‘
In word only have former sages (though Brah-

mans) come as pupils (to people of lower rank), but
Gautama actually dwelt as a pupil (of PravAhaâ,
who was a RAânya) in order to obtain the fame of
having respectfully served his master
’ Abhyavaddnya is explained as niggardly, or unwilling to give,
an'd derived from vad^nya, liberal, a-vadanya, illiberal, and abhi,
towards. This, however, is an impossible form in Sanskrit.
Vaddnya means liberal, and stands for avad&nya, this being
derived from avadana, what is cut oflF, then a morsel, a gift. In
lit.
abhyavaddnya the original a reappears, so that abhyavaddnya

means, not niggardly, but on the contrary, liberal, i. e. giving more
than is required. Avaddnya has never been met with in the sense
of niggardly, and though a rule of Pd«ini sanctions the formation of
a-vaddnya, it does not say in what sense. Abhyavadd in the sense
of cutting off in addition occurs in A'atap. Br. II, 5, 2, 40 ; avaddnam
karoti, in the sense of making a present, occurs Maitr. Up.VI, 33,
• *
The commentator takes the opposite view. In times of
distress, he says, former sages, belonging to a higher caste, have
,
Vt ADHyAyA/4 BRAhMAJVA, tl. 20

J'
8. The king said :

‘
Do not be offended with us,
neither you nor your forefathers, because this know-
ledge has before now never dwelt with any Brah-
ma«a^ But T shall tell it to you, for who could
refuse you when you speak thus ?
9. The altar (fire), O Gautama, is that world
‘
(heaven)^; the fuel is the sun itself, the smoke his

rays, the light the day, the coals the quarters, the
sparks the intermediate quarters. On that altar
the Devas offer the xraddha libation (consisting of
water®). From that oblation rises Soma, the king
(the moon).
10 .
‘
The altar, O Gautama, is Parânya (the god
of rain) ;
the fuel is the year itself, the smoke the
clouds, the light the lightning, the coals the thunder-
bolt, the sparks the thunderings. On that altar the
Devas offer Soma, the king (the moon). From that
oblation rises rain.
11. '
The altar, O Gautama, is this world ^ ;
the
fuel is the earth itself, the smoke the fire, the light
the night, the coals the moon, the sparks the stars.
On that altar the Devas offer rain. From that
oblation rises food.
submitted to become pupils to teachers of a lower caste, not, how-

ever, in order to learn, but simply in order to live. Therefore
Gautama also becomes a pupil in name only, for it would be
against all law to act otherwise. See Gautama, Dharma-shtras
VII, I, ed. Stenzler ; translated by BUhler, p. 209.
* Here, too, my translation is hypothetical, and differs widely
from .Sankara.
» Gf. ZMnd. Up.V, 4.
* Deussen translates ;
‘
In diesem Feuer opfern die Getter den
Glauben.’
*
Here a distinction is made between aya/w loka, this world, and
pnthivl, earth, while in the Aîdnd. Up. aya»» loka is the earth,
asau loka the heaven.
208 BlJ/HADARAjyYAKA-UPANlSriAD.
12. ‘
The altar, O Gautama, is man ;
the fuel the
Opened mouth, the smoke the breath, the light the
tongue, the coals the eye, the sparks the ear. On
that altar the Devas offer food. From that oblation
rises seed.
13. ‘
The altar, O Gautama, is woman \ On that
altar the Devas offer seed. From that oblation
risesman. He lives so long as he lives, and then
when he dies,
14. ‘
They take him to the fire (the funeral pile),
and then the altar-fire is indeed fire, the fuel fuel,
the smoke smoke, the light light, the coals coals, the
sparks sparks. In that very altar-fire the Devas
offer man, and from that oblation man rises, brilliant
in colour.
1 5. ‘
Those who thus know this (even G^diasthas),
and those who in the forest worship faith and the
True ® (Brahman Hira;?yagarbha), go to light (ar-
/is), from light to day, from day to the increasing
half, from the increasing half to the six months

when the sun goes to the north, from those six
months to the world of the Devas (Devaloka), from
the world of the Devas to the sun, from the sun to the
place of lightning. When they" have thus reached the
place of lightning a spirit* comes near them, and leads
them to the worlds of the (conditioned) Brahman.
In these worlds of Brahman they dwell exalted for
ages. There is no returning for them.
‘ TasyS upastha eva samil, lomdni dhflmo, yonir ar^r, yad

anta^karoti te ’ngar^, abhinand^ visphulihg^.
* iSankara translates, ‘
those who with faith worship the True,'
and this seems better.
* * A person living in the Brahma-world, sent forth, i. e. created,
by Brahman, by the mind,’ .Sankara. ‘Der ist nicht wie ein

Mcnsch,’ Dcussen, p. 392.
VI adhyAya, 3 brAiimajva, i. 209
But they who conquer the worlds (future

16. ‘
states) by means of sacrifice, charity, and austerity,

go to smoke, from smoke to night, from night to the
decreasing half of the moon, from the decreasing
half of the moon to the six months when the sun
goes to the south, from these months to the world
of the fathers, from the world of the fathers to the
moon. Having reached the moon, they become food,
and then the Devas feed on them there, as sacrificers
feed on Soma, as it increases and decreases But
when this (the result of their good works on earth)
ceases, they return again to that ether, from ether
to the air, from the air to rain, from rain to the
earth. And when they have reached the earth, they
become food, they are offered again in the altar-fire,
which is man and thence are born in the
(see ^ ii),
fire of woman. Thus they rise up towards the worlds,
and go the same round as before.

Those, however, who know neither of these two
‘
paths, become worms, birds, and creeping things.’
Third BrAhmaiva**.
I. If a man wishes to reach greatness (wealth for
performing sacrifices), he performs the upasad rule

during twelve days ^ (i. e. he lives on small quantities
of milk), beginning on an auspicious day of the light
half of the moon during the northern progress of the
sun, collecting at the same time in a cup or a dish
‘ See note 4 on ATMnd. Up.V, 10, and Deussen, Vedanta, p. 393.
iSankara guards against taking dpy^yasv^pakshiyasva as a Mantra.
A similar construction is^dyasva mrryasva, see ^Mnd. Up. V, 10, 8.
* M^dhyandina text, p. 1103 ;
cf. jSÂiad. Up. V, 2, 4-8 ; Kaush.
Up. II, 3.
* Yasmin pu»ye ’nukttle ’hni karma îktrshati tata 4 prdk pu»y&-
ham ev&rabhya dv&dafâm upasadvratt.
[IS] ?
! ! :
210 BWHADARAiVYAKA-UPANlSHAD.
made of Udumbara wood all sorts of herbs, includ-

ing fruits. He sweeps the floor (near the house-
altar, dvasathya), sprinkles it, lays the fire, spreads
grass round according to rule \ prepares the clari-
it
fied butter (^â), and on a day, presided over by a

male star (nakshatra), after having properly mixed
the Mantha^ (the herbs, fruits, milk, honey, &c.),
he sacrifices (he pours ^â into the fire), saying "
‘
O trdtavedas, whatever adverse gods there are in
thee, who defeat the desires of men, to them I offer
this portion ;
may they, being pleased, please me
with all desires.’ Svdhd
'
That cross deity who lies down *, thinking that
all things are kept asunder by her, I worship thee
as propitious with this stream of ghee.’ Svdhi
2. He then says, Svdhd to the First, Svdhd to
the Best, pours ghee into the fire, and throws what
remains into the Mantha (mortar).
He then says, Svdha to Breath, Svdhd to her who
is the richest, pours ghee into the fire, and throws
what remains into the Mantha (mortar).

He then says, Svdhd to Speech, Svdhd to the
Support, pours ghee into the fire, and throws what
He then says, Svahd to the Eye, Svdhd to Success,
pours ghee into the fire, and throws what remains
into the Mantha (mortar).
He then says, Svahd to the Ear, Svdhd to the
‘ As the whole act is considered smSrta, not jrauta, the order to
be observed (avn't) is that of the sthalipdka.
® Dravadravye prakshiptS mathitii/i saktavaA is the explanation
of Mantha, given in (raiinin. N. M.V. p. 406.

* ® These verses are not explained by Aahkara, and they are
absent in the KMn 6 Up. V, 2, 6, 4.

.
*
Tile Madhyandinas read nipadyase.
1
VI adhyAya, 3 brAhmajva, 3. 21
Home, pours ghee into the fire, and throws what

He then says, SvAhA to the Mind, SvAhA to Off-
spring, pours ghee into the fire, and throws what
He then says, SvAhito Seed, pours ghee into the fire,
and throws what remains into the Mantha (mortar).
3. He then says, SvahA to Agni (fire), pours ghee
into the fire, and throws what remains into the
Mantha (mortar).
He then says, SvdhA to Soma, pours ghee into
the fire, and throws what remains into the Mantha
(mortar).
He then says, BhA^ SvAhd, pours ghee
(earth),
Mantha (mortar).
He then says, Bhuva,^ (sky), SvdhA, pours ghee
Mantha (mortar).
He then says, Sva^ (heaven), Svdh.i, pours ghee
Mantha (mortar).
He then says, BhAr, Bhuva^, Sva>^, SvAhA, pours
ghee into the fire, and throws what remains into the
Mantha (mortar).
He then says, Svaha to Brahman (the priesthood),
He then says, SvMia to Kshatra (the knighthood),
He then says, SvAhA to the Past, pours ghee into
(mortar).
p 2*
:
212 BJmiADARAJVyAKA-UPANISIIAO.
He then says, Svdhî to the Future, pours ghee

Mantha (mortar).
He then says, SvihA to the Universe, pours ghee
into the fire, and throws w’hat remains into the
Mantha (mortar).
He then says, Svdhi to all things, pours ghee into
(mortar).
He then says, SvAhA, to Pra^pati, pours ghee
Mantha (mortar).
4. Then he touches it (the Mantha, which is dedi-
cated to Prdwa, breath), saying Thou art fleet (as
:
‘
breath). Thou art burning (as fire). Thou art full

(as Brahman). Thou art firm (as the sky). Thou
art the abode of all (as the earth). Thou hast been
saluted with Hin (at the beginning of the sacrifice
by the prastotr2). Thou art saluted with Hin (in
the middle of the sacrifice by the prastotrz). Thou
hast been sung (by the udgttrz at the beginning of
the sacrifice). Thou art sung (by the udgttrz in the
middle of the sacrifice). Thou hast been celebrated
(by the adhvaryu at the beginning of the sacrifice).
Thou art celebrated again (by the agnidhra in the
middle of the Thou art bright in the wet
sacrifice).
(cloud). Thou Thou art powerful. Thou
art great.
art food (as Soma). Thou art light (as Agni, fire,
the eater). Thou art the end. Thou art the ab-
sorption (of all things).’
5. Then he holds it (the Mantha) forth, saying

‘
Thou knowest all, we know thy greatness. He is
*
These curious words d mamsi d mamhi te mahi are not

explained by iSahkara. Anandagiri explains them as 1 have trans-
! :!
VI adhyAya, 3 brAhmaâ, 7. 2
indeed a king, a ruler, the highest lordv May that

king, that ruler make me the highest lord/
6. Then he eats it, saying: ‘Tat savitur vare-
»yam (We meditate on that
^ adorable light) The —
winds drop honey for the righteous, the rivers drop
honey, may our plants be sweet as honey! Bhd^
(earth) SvAhî
‘Bhargo devasya dhimahi (of the divine
Savitr/) —May the night be honey in the morning,
may the air above the earth, may heaven, our father,
be honey ! Bhuva^^ (sky) SvAha I
‘
Dhiyo yo na^ pro^’odayAt (who should rouse
—
our thoughts) May the tree be full of honey, may
the sun be full of honey, may our cows be sweet like
’
honey Sva;^ (heaven) SvAha
! I
He repeats the whole Savitri verse, and all the

verses about the honey, thinking. May I be all this
Bhhr, Bhuva^, SvdJt, SvAhA Having thus swal-

I
lowed all, he washes his hands, and sits down behind

the altar, turning his head to the East. In the
morning he worships Aditya (the sun), with the
hymn, Thou art the best lotus of the four quarters,
‘
may I become the best lotus among men.’ Then

returning as he came, he sits d(Jwn behind the altar
and recites the genealogical list®.
7. UddAlaka Aru«i told this (Mantha-doctrine) to
his pupil VAâsaneya YA^wavalkya, and said: ‘If

a man were to pour it on a dry stick, branches would
grow, and leaves spring forth.’
lated them. They correspond to amo n&mSsy amd hi te sarvam

‘
idam’ in the iTMnd. Up. V, 2, 6, 6. The Mddhyandinas read :
dmo ’sy ^maffz hi tc mayi, sa hir^d, &c. Dvivedagahga translates

‘
thou art the knower, thy knowledge extends to me.’
^ Rv. Ill, 62, 10.
* This probably refers to the list immediately following.
214 BRraADARAAYAKA-UPANISHAD.
V^^saneya Y^^wavalkya told the same to his

8.
pupil Madhuka Paihgya, and said If a man were to :
‘
pour it on a dry stick, branches would grow, and

leaves spring forth/
9. Madhuka Paingya told the same to his pupil
Bhdgavitti, and a man were to pour
said: ‘If
it on a dry stick, branches would grow, and leaves
spring forth/
10. Kxllsi Bhdgavitti told the same to his pupil
Cclnaki Ayasthhwa, and said :
‘
If a man were to
1 1 . 6^^naki Ayasthuwa told the same to his pupil
Satyakdma C^b^la, and said If a man were to :
‘

SatyakAma (r^bila told the same to his pupils,
1 2.
and said If a man were to pour it on a dry stick,

:
‘
branches would grow, and leaves spring forth/

Let no one tell this ^ to any one, except to a son
or to a pupil
13. Four things are made of the wood of the
Udumbara tree, the sacrificial ladle (sruva), the cup
(/tamasa), the fuel, and the two churning sticks.
There are ten kinds of village (cultivated) seeds,
viz. rice and barley (brthiyav^s), sesamum and kidney-
beans (tilamdshds), millet and panic seed (a?«upriyan-

gavas), wheat (godhhmds), lentils (mashrds), pulse
(khalvds), and vetches (khalakulds ®). After having
^ The Mantha-doctrine with the pra;iadarjana. Comm.

* probably means to no one except to one's own son and
It
to one’s own disciple. Cf. 5'vet. Up. VI, 22.
^ I have given the English names after Roer, who, living in India,
had the best opportunity of identifying the various kinds of plants
here mentioned. The commentators do not help us much. -Sankara
VI adiiyAya, 4 BRAHMATTA, 2, 215
ground these he sprinkles them with curds (dadhi),

honey, and ghee, and then offers (the proper por-
tions) of clarified butter ^ (A^ya).
Fourth BRAHMAiVA®.
1. The earth is the essence of all these things,
water is the essence of the earth, plants of water,
flowers of plants, fruits of flowers, man of fruits,
seed of man.
2. And Pra.^pati thought, let me make an abode
for him, and he created a woman (âtarfipa).
sr/sh^vAdha upAsta, tasmat striyam adha
updsita. Sa etam grava^âm ^tniana eva
samiidaparayat, tenainam abhyasr/^^t.
says that in some places Priyahgu (panic seed or millet) is called
Kahgu; that Khalva, pulse, is and Valla, and

also called Nishpava
Khalakula, vetches, commonly Dvivedagahga
Kulattha. adds that
Am is called in Guzerat Moriya, Priyahgu Kahgu, Khalva, as
nishpdva, Valla, and Khalakula Kulattha.
^ According to the rules laid clown in the proper G/*/hya-s{itras.
® This Brahmawa is inserted here because there is supposed
to be some similarity between the preparation of the ASrimantha

and the Putramantha, or because a person who has performed the
^Srimantha is fit to perform the Putramantha. Thus fSahkara
says : Pr&wadarjina// jrimanthaw karma krftavata/z putramantlie
’dhikara>^. Yada putramanthaz?^ îklrshati tadd jrimantha;« kMva
rAukala/w patnydA (brahmaârye;/a) pratikshata iti.
^ have given those portions of the text wliich did not admit of
I
translation into English, in Sanskrit. It was not easy, however, to
determine always the text of the Kawa-sakha. Poley’s text is not

always correct, and Roer seems simply to repeat it. *S*ahkara’s com-
mentary, which is meant for the Ka«va text, becomes very short
towards the end of the Upanishad. It is quite sufficient for the pur-
pose of a translation, but by no means always for restoring a correct

text. MS. Wilson 369, which has been assigned to theKa«va-fakha,
and which our Catalogue attributes to the same school, gives the
Mddhyandina text, and so does MS. Mill 108. I have therefore col-
lated two MSS. of the India Office, which Dr. Rost had the kindness
to select for me, MS. 375 and MS. 1973, which I call A. and B.
.
2I6 BWHADARAiVYAKA'UPANISHAD.
3. TasyA vedir upastho, lomAni barhi^, /SarmA-

dhishavawe, samiddho^ madhyatas, tau mushkau.
Sa yAvAn ha vai vA^peyena yaâmAnasya loko
bhavati tAvAn asya loko bhavati ya eva/» vidvAn
adhopahAsa»2 >faraty A sa® strl«Aw sukrrtaw v^hkte
’tha ya idam avidvAn adhopahAsaw? âraty Asya
striya/^ si\\iritzm \ringzXe.
Etad dha sma vai tadvidvAn UddAlaka Aruwir
4.
Ahaitad dha sma vai tadvidvAn NAko Maudgalya Ahai-
tad dha sma vai tadvidvAn KumArahArita Aha, bahavo
maryA brAhmawAyanA® nirindriyA visukWto’smAl lokAt
prayanti* ya idam avidvAwso ’dhopahAsa»^ /^'arant^ti.
Bahu vA® idaw suptasya vA ^grato vA reta^ skandati,
5. Tad abhimr/êd anu vA mantrayeta yan me
’dya reta/i pr^thivlm askAntsid yad oshadhir apy

asarad yad apa-^, idam ahaiw tad reta Adade punar
mAm aitv indriyam punas tegn/i punar bhaga//, punar
agnayo ® dhishwyA yathAstliAnaw kalpantAm, ity
anamikAngush/yiAbhyAm AdAyAntarewa stanau vA
bhruvau vA mmnfigy^t''
6. If a man see himself in the water ®, he should
‘ Roer reads samidho, but 5'ankara and Dvivedaganga clearly
presuppose samiddho, which is in A. and B.

® Roer has Ssrlw sa striwam, Poley, A. and B. have Asdw strtwlm.
5’ahkara (MS. Mill 64) read d sa striwdm, and later on Ssya striyaA,
though both Roer and Poley leave out tlie a here too (d asyeti ^//edaA).
® BrahmawdyandA, the same as brahmabahdhavaA, i. e. Brdhmans
by descent only, not by knowledge.
*
NarakaOT ga^Mantttyartha^. Dvivedaganga.
® Bahu vd svalpa;« vd.
* The Mddhyandina text has agnayo, and Dvivedaganga explains
itby dhishwyd agnayaA jarJrasthitd//. Poley and Roer have punar
agnir dhish«yd, and so have A. and B.
’’
Nirmr/^dt, A.; nimr/»^ydt, B.
*
* Dvivedaganga adds, rctoyondv udake retai^sWas tatra swa^kAS,-
ySdarjane prdyajîttam dha.
VI adhyAya, 4 brAhmaiva, lo. 2T7
recite the following verse; ‘May there be in* me

splendour, strength, glory, wealth, virtue.’
She is the best of women whose garments are
pure Therefore let him approach a woman whose
garments are pure, and whose fame is pure, and
address her.
7. If she do not give in®, let him, as he likes, bribe
her (with presents). And if she then do not give in,

let him, as he likes, beat her with a stick or with his
hand, and overcome her®, saying; ‘With manly

strength and glory I take away thy glory,’ and —
thus she becomes unglorious *.
8. If she give in, he says :

‘
With manly strength
and glory I give thee glory,’ and thus they both —
become glorious.
9. Sa yAm xkkh&t kAmayeta meti tasyAm arthaw
nish/Aya mukhena mukha^z sandhAyopastham asyA
abhimrAya ^ped ahgAdahgAt sambhavasi hrfdayAd
adhi ^yase, sa tvam aiigakashAyo ® ’si digdhavid-
dhAm'f iva madayemAm am Am mayiti ®.
10. Atha yAm \kkh^x\. na garbhaw dadhiteti® tas-

yAm artha»« nish/Aya mukhena mukha;« sandhAyA-
bhiprAwyApAnyAd indriye/2a te retasA reta Adada ity
aretA^” eva bhavati.
* Trirdtravratazw kr»tv^ âturtha ’hni sndtSm.

* Instead of connecting kdmam with dadydt, Dvivedagahga
explains it by yathajakti.
* Atikram, maithundya.
scil. ‘ Bandhyd durbhagd.
® Nish/dya, A. B. ; nish/<%dya, Roer, Poley ; the same in § 10.

* Sa tvam ahgdnd»z kashayo raso 'si.
Vishaliptajaraviddhdm mr/gim iva.

* Mddayeti is the reading of the Mddhyanchna text. Poley, Roer,
A. and B. read mddayemdm amftm mayiti. Anandagiri has mrjgim
ivdmAm madtydw striyam me mddaya madvajdw kurv ityartha^.
Dvivedaganga explains mddayeti.
* R 6 pabhra»Jfayauvanahdnibhaydt. Agarbhiwl.
:
2i8 BiR/HADARAiVYAKA-UPANISHAD.
:
Atha y^m \kkhÂ garhham dadhtteti tasy^Lm
II.
artha«2 nish/iya mukhena mukha/« sandh^Ly^pd-
nydbhiprd^ydd indriyewa te retasd reta idadhimiti
garbhi«y eva bhavati.
12. Now again, if a man’s wife has a lover and
the husband hates him, let him (according to rule)^
place fire by an unbaked jar, spread a layer of arrows
in inverse order®, anoint these three arrow-heads®
with butter in inverse order, and sacrifice, saying
‘
Thou hast sacrificed in my fire, I take away thy up
and down breathing, I here
‘
Thou hast sacrificed in my fire, I take away thy
sons and cattle, I here.’
‘
sacred and thy good works, I here.’
‘
hope and expectation, I here.’
He whom a Brahma«a who knows this curses, de-
parts from this world without strength and without
good works. Therefore let no one wish even for
sport with the wife of a ^Srotriya® who knows this, for
he who knows this, is a dangerous enemy.

13. When the monthly illness seizes his wife, she
* AvasathySgnim eva prs^^Slya.

® Paj/5im3graw/ dakshimtgraw? vS yatlut syat tathS.
® TisraA is left out by Roer and Poley, by A. and B.
*
I have translated according to the Kd«va text, as far as it could
be made out. As there are four imprecations, it is but natural that
tisra/i should be left out in the KS»va text. It is found in the
MSdhyandina text, because there the imprecations are only three in
number, viz. the taking away of hope and expectation, of sons and
cattle, and of up and down breathing. Instead of asdv iti, which is
sufficient, the MSdhyandina text has asav iti nama grr’hwSti, and both
^nandagiri and Dvivedagahga allow the alternative, dtmanai^ fatror

vS nSma grihwiti, though asau can really refer to the speaker only.
® Roer reads dvSre»a ;
Poley, A. and B. ddre»a; the Mddhyan-
VI adhyAya, 4 BRAHMAiyrA, 1 8. 219
should for three days hot drink from a metal vessel,

and wear a fresh dress. Let no Vrfshala or Vrfshal!
(a 6'(idra man or woman) touch her. At the end of
the three days, when she has bathed, the husband
should make her pound rice \
14. And
a man wishes that a white son should
if
be born to him, and that he should know one Veda,

and live to his full age, then, after having prepared
boiled rice with milk and butter, they should both
eat, being fit to have offspring.
1 5. And if a man
wishes that a reddish ® son with
tawny eyes should be born to him, and that he
should know two Vedas, and live to his full age,
then, after having prepared boiled rice with coagu-
lated milk and butter, they should both eat, being
fit to have offspring.
16. And if a man
wishes that a dark son should
be born to him with red eyes, and that he should
know three Vedas, and live to his full age, then, after
having prepared boiled rice with water and butter,
they should both eat, being fit to have offspring.
1 7. And if a man wishes that a learned daughter
should be born to him, and that she should live to

her full age, then, after having prepared boiled rice
with sesamum and butter, they should both eat,
being fit to have offspring.
18. And if a man wishes that a learned son should
be born to him, famous, a public man, a popvilar
speaker, that he should know all the Vedas, and that
dinas 5 ahkara, according to Roer, interprets dv^re«a, but

it seems that direwa is used here in the singular, instead of the
,
plural. See P&raskara Grzhya-sfitras I, II.

^ To be used for the ceremony described in § 14 seq.
* Kapilo varnataA pihgalaA pihgdkshaA.
220 BJ{7HADARAiVYAKA-UPANISHAD.
he should having pre-

live to his full age, then, after
pared boiled rice with meat and butter, they should
both eat, being fit to have offspring. The meat
should be of a young or of an old bull.
19. And then toward morning, after having, ac-
cording to the rule of the Sthdllp^ka (pot-boiling),
performed the preparation of the Afya (clarified
butter*), he sacrifices from the Sth4lipika bit by bit,
saying This is for Agni, SvMid This is for Anu-
;
‘
!
mati, Sv^hd This is for the divine Szyitri, the true

!
creator, Sv^hA Having sacrificed, he takes out the

!’
rest of the rice and eats and after having eaten,

it,
he gives it to his wife. Then he washes his hands,

fills a water-jar, and sprinkles her thrice with it,
saying Rise hence, O VixvAvasu

:
‘
seek another
blooming girl, a wife with her husband.'
20. Then he embraces her, and says I am Ama :
‘
(breath), thou art Sd (speech) ®. Thou art Sd (speech),

I am Ama (breath). I am the Sdman, thou art the
Rik *. I am the sky, thou art the earth. Come, let

us strive together, that a male child may be
begotten ®.'
^ Kzvwm mpayitvS.
® Name of a Gandharva, as god of love. See Rig-vedaX 22,
Dvivedagahga explains the verse differently, so that the last words
imply, I come together with my own wife.
® Because speech is dependent on breath, as the wife is on the
husband. See A^ând. Up. I, 6, i.
* Because the Sdma-veda rests on the Rig-veda.
^
This is a verse which is often quoted and explained. It occurs
in the Atharva-veda XIV, 71, as amo ’ham asmi sa tva//?, samd-
‘
ham asmy ri\ tva»2, dyaur aham prfthivi tvam ; tdv iha sam
bhavdva pra^dm d ânaydvahai/
^
Here we have the opposition between amaA and sa, while in
the Ait. Brdhma«a VIII, 27, we have amo ’ham asmi sa tvam,
giving amaA in opposition to sa. It seems not unlikely that this
VI ADHyAyA, 4 BR^HMAiVA, 23 . 221
AthAsyi ArCl vihipayati, vi^hithA?» dyAvApW-

21.
thivi iti tasyAm artha/« nish/Aya mukhena mukhaw
sandhelya trir enAm anulomim ^ anumArsh/i, Vish«ur
yoniw kalpayatu, Tvash/d r<ipA»i piwâtu, Asiw^tu
PraÂpatir DhAtA garbha^z dadhatu te. Garbha»«
dhehi SintvAli, garbhaw dhehi pmhushûke, garbhaw
te Afvinau devAv AdhattAm pushkarasraû.
22. Hira«mayl ara«l y^hyam nirmanthatAm® arvi-
nau®, tarn te garbhaz» havAmahe* daâme mAsi
sAtave. YathcignigarbhA pmhivl, yathi dyaur in-
dre»a garbhi«i, vAyur 6\s^m yathi garbha evaw
garbha»« dadhAmi te ’sAv iti®.
23. Soshyantlm® adbhir abhyukshati. Yathivdjm^’
pushkari«i»/ samiw^yati sarvata^, evA te garbha
e^tu sahAvaitu ^rAyuîA. IndrasyAyaw? vraga/u
Viritak sArga/a^ * saparwraya^ ®, tarn indra nirâhi
garbhe«a sAvarAzw saheti.
was an old proverbial formula, and that it meant originally no more

than I am he, and thou art she.’
‘
But this meaning was soon for-
gotten. In the A"iând. Up. I, 6, i, we find sS. explained as earth,
ama as fire (Sacred Books of the East, vol. i, p. 13). In the Ait.
BrShmawa sS is explained as JRjk, ama as S^man. I have therefore
in our passage also followed the inteipretation of the commentary,
instead of rendering it, I am he, and thou art she ; thou art she,
'
and I am he/
^ Anulomam, mflrdhanam drabhya padantam.
* Nirmathitavantau. ^ A^vinau devau, Mddhyandina text,
^ Dadhamahe, Madhyandina text Instead of sfltave, A. has

sfiyate, B. sfltaye.
* Iti ndma gr/bwati, Mddhyandina text, .yafikara says, asav iti
tasySii. Anandagiri says, asdv iti patyur vd nirdeja^ ; tasyd nSma

gr/h«dttti pfirvewa sambandhaA, Dvivedagahga says, ante bhartd-
sdv aham iti svatmano ndma gr/hâti, bhdrydya vd.
® See Pdraskara Gr/*hya-sfitra 1, 16 seq. Vataî, M.
* Arga^/ayd nirodhena saha vartamdnaA sdrga</a^, Dvivedagahga.
* SaparijrayaA, parijraye/ia parivesh/^nena ârdyu/id sahitaA,
Dvivedagahga.
Savardm- is the reading given by Poley, Roer, A. and B.
222 Bie/HADARAi^TYAKA-UPANISHAD.
24 When the child is born, he prepares the fire,
places the child on his lap, and having poured prt-

shadSâ, i. e. dadhi (thick milk) mixed with ghrtta,
a metal jug, he sacrifices bit by
(clarified butter) into
bit of that pWshadAâ, saying May I, as I in- :
‘
crease in this my house, nourish a thousand May !
fortune never fail in his race, with offspring and

cattle, SvAhA!’
‘
I offer to thee in my mind the vital breaths which
*
are in me, SvAhA !
‘
Whatever ^ in my work I have done too much,
or whatever I have here done too little, may the wise
Agni Svish/ak;^/t make this right and proper for us,
’
Sv^hi !
25, Then putting his mouth near the child’s

right ear, he says thrice, Speech, speech®! After
Ananclagiri explains :
garbhaniAsarawttnantaraw ya m&z?/sapejt
nirgaîtâti savard, tdm ia nirgamayety arthaA. Dvivedagahga (ed.
Weber) writes: nirgamyamdnamd/;;saperf sd-avaraxabdava^yd, ta;«
sSvaraw >â nirgamaya,
^ These as well as the preceding rules refer to matters generally
\treated in the Gr/hya-sdtras ;
sec Ajvalayana, Gri hya-sfitras I,
13 seq.; Pdraskara, Gr/hya-sfltras I, ii seq. ; 5ahkhayana, Gr/hya-

shtras I, 19 seq. It is curious, however, that A.?valdyana I, 13, i,
Upanishad as the place where the pu/«savana

refers distinctly to the
and were treated. This shows that the Upanishads
similar matters
were known before the composition of the Griliya-sutras, and
explains perhaps, at least partially, why the Upanishads were con-
sidered as rahasya. Ajvalayana says, Conception, begetting of a ‘
boy, and guarding the embryo are to be found in the Upanishad,

But if a man does not read the Upanishad, let him know that he
should feed his wife,’ &c.^ NSrdya/ia explains that Ajvalayana here
refers to an Upanishad which does not own âkhd, but exist in his
he objects garbhddhdna and
to the conclusion that therefore the
other ceremonies need not be performed, and adds that some hold
it should be performed, as prescribed by AJaunaka and others.
*
* Ajvaldyana, Gr/hya-sfltra 1 , 10, 23.
* Trayilaksha«a vdk tvayi pravwatv iti âpato ’bhiprSyaA.
:
VI ADHYAyA, 4 BR^HMAiVA, 28 . 223
that he pours together thick milk, honey, and clari-

fied butter, and feeds the child with (a ladle of)
pure gold S saying I give thee BhM, I give thee
:
‘
Bhuva^, I give thee Sva^ Bhfir, Bhuva^^, Sva^, I

give thee all
Then he gives him his name, saying: ‘Thou

26 ^
art Veda but this is his secret name®.
27. Then he hands the boy to his mother and
gives him her breast, saying :
‘
O Sarasvati, that
breast of thine which is inexhaustible, delightful,
abundant, wealthy, generous, by which thou cherishr
est all blessings, make that to flow here®.'
28 Then he addresses the mother of the boy
' Cf. PSraskara Grihya-sfitras I, 16, 4, anamikaya suvar«antar-

hitayd; 5'ahkhdyana, Gnliya-sfitras I, 24, prdâye^ ^dtarupe;za.
* Bhfir bhuvaA svaA are explained by Dvivedagahga as the Htg-
veda, Ya^r-veda, and Sama-veda. They might
also be earth, air,
and heaven. See -S'ahkhdyana, GrAya-sfltras I, 24; Bhur rigvedaw
tvayi dadhdmi, &c.
® The Mddhyandinas add here another verse, which the father
recites while he strokes his boy :
‘
Be a stone, be an axe, be pure
gold. Thou art my Self, called ray son ;
live a hundred harvests/
The same verse occurs in the Ajvalayana Gr/liya-siitras I, 15, 3.
^ The two ceremonies, here described, are the dyushya-karman
and the meclhaânana. They are here treated rather confusedly.

Paraskara (Gr/Tiya-sfitrasI, 16, 3) distinguishes the medh<ânana
and the dyushya. He treats the medhaânana first, which consists

in feeding the boy with honey and clarified butter, and saying to
him bhfis tvayi dadhdmi, &c. The dyushya consists in repeating
certain verses in the boy's ear, wishing him a long life, &c. In
Aivaldyana’s Gr/hya-sfitras, 1 , 15, i contains the dyushya, 1 , 15, 2
the medhaânana. AS'dnkhdyana also (I, 24) treats the dyushya first,
and the medha^ânana afterwards, and the same order prevails in
the Mddhyandina text of the Brfhadarawyaka-upanishad.
^
In the Mddhyandina text these acts are differently arranged.
® Rig-veda I, 164, 49.
These verses are differently explained by various commentators.
Anandagiri explains i/d as stutyd, bhogyd. He derives MaitrdvariwI
:
2 24 bwhadAramtaka-upanishad.
*
Thou art I/d Maitrdvaru;/! : thou strong woman
hast born a strong boy. Be thou blessed with
strong children thou who hast blessed me with a
strong child/
And
they say of such a boy: Âh, thou art better
than thy father ah, thou art better than thy grand-
;
father. Truly he has reached the highest point in

happiness, praise, and Vedic glory who is born as
the son of a Brdhma;â that knows this.'
Fifth BRAiiMAiVA.
I. Now follows the stem ^
I. Pautimashlputra from Kdtydyaniputra,
from Maitravaruwa, i. e. Vasish/Aa, the son of Mitr^varuwau, and

identifies her with Arundhati. Dvivedagahga takes idS, as bhogyS,
or W^pfitrt or pr/thiviriipS, and admits that she may be called
MaitrSvaruwI, because born of MitrSvaruwau. Vtre is rightly taken
as a vocative by Dvivedagahga, while Anandagiri explains it as a
locative,mayi nimittabhflte. One expects a^âna^ instead of
aîganat, which is the reading of A. and B. The reading of the
Mddhyandinas, aî^nathS>^, is right grammatically, but it offends
against the metre, and is a theoretical rather than a real form.
If we read a^tâna/;, we must also read akaraA, unless we are
prepared to follow the commentator, who supplies bhavati.
* The Madhyandinas begin with vayam,we, then i.BharadvS^t-
putra, 2. Vatsfma«</aviputra, 3. PSrajaripulra, 4. Gargiputra, 5. Pa-
raj*art-kau«</iniputra, 6. Gargiputra, 7. Gdrgiputra, 8. Bac/eyiputra,
9. Maushikiputra, 10. Harikarmputra, ii. Bharadvaîputra, 12.

Paihgiputra, 13. 5aunakiputra, 14. Kajyapt-balakyd-ma/Aariputra,
15. Kautsiputra, 1 6. Baudhiputra, 17. i'alahkdyantputra, iS.Varsha-
ga/;iputra, 19. Gautamiputra, 20, Atreyiputra, 21. Gautamiputra,
22. Vdtsiputra, 23. Bharadvdîputra, 24. Pdrdâriputra, 25. Varkd*
ru;«iputra ;
then from No. 20 as in the Kd«va text.
This stem is called by 9ahkara, SamastapravafenavazwjaA, and

iL
Anandagiri adds, pflirvau vamau purushavweshitau, tritiyas tu

strlviseshitaA, strtpradhanyat. Dvivedagahga writes, putramantha-
karma«aA strlsa^skdrdrthatvenoktatvat tatsannidhdndd aya»j va^zjaA
strtprddhdnyenoAyate.
VI adhyAya, 5 brAhmaata, 2. 225
2. KAtydyanlputra from Gotamlputra,

3. Gotamtputra from BhAradvA^lputra,
4. BhAradvAîputra from PArAârtputra,
5. PArArartputra from Aupasvadputra,
6. Aupasvadputra from PArAârtputra,
7. PArAârtputra from KAtyAyaniputra,
8. KAtyAyaniputra from Kaudkiputra,
9. Kauriklputra from Alambiputra and VaiyA-
ghrapadiputra,
10. Alambiputra and Vaiyaghrapadiputra from
KAwviputra,
11. KA^viputra from KApiputra,
12. KApiputra
. from Atreyiputra,
13. Atreyiputra from Gautamlputra,
14. Gautamiputra from BhAradvAj^putra,
21.
15. BhAradv^putra from PArAâriputra,
16. PArAâriputra from VAtsiputra,
17. VAtsiputra from PArAâriputra,
i8b PArAj'ariputra from VArkAruwiputra,
19. VArkAruwiputra from VArkAru«iputra,
20. VArkAruwiputra from ArtabhAgiputra,
ArtabhAgiputra from 6auhgiputra,
-
22. 6aungiputra from SAnkmiputra,

23 ^ SAhkWtiputra from AlambAyaniputra,
24. AlambAyaniputra from Alambiputra,
25. Alambiputra from <7Ayantiputra,
26. GÂyantiputra from MAwii/AkAyaniputra,
27. MAwÂkAyaniputra from MA«</Akiputra,
28. MAwdÂkiputra from 6'A/24/iliputra,
29. 6'A«fl^liputra from RAthitariputra,
30 RAthitariputra from BhAluklputra,
^ M. has only one. ® M, inverts 23 and 24.

® Deest in M.
‘
C15] Q.
226 BR/HADARAiVYAKA-UPANISHAD.
31. BhAlukiputra from Krauwîklputrau,

32. K rauwîklputrau from Vai//abhat!putra
33. Vai//abhatlputra from KArâkeylputra
34. KSrmkeylputra from Prd^tnayogiputra,
35. Pr 4/^tnayogiputra from Sdw^vlputra®,
36. SAwîvlputra from Pr^jwiputra Asurivdsin,
37. Pra^wiputra AsurivAsin from Asurdya/za,
38. Asuriyawa from Asuri,
39. Asuri
3. from Y^wavalkya,
40. Yd^wavalkya from UddAlaka,
41. UddAlaka from Aru«a,
42. Aru/za from Upaveri,
43. Upaveî from Kiuri,
44. Kujri from Va^jravas,
45. Vd^xravas from 6îhva vat Vddhyoga,
46. 6îhvavat Vidhyoga from Asita Vdrshagawa,
47. Asita Varshagawa from Harita Ka^yapa,
48. Harita Kajyapa from ^yilpa Ka^yapa,
49. Kîlpa Kayyapa from Ka^yapa Naidhruvi,
50. Kayyapa Naidhruvi from
51. from Ambhi^t,
52. Ambhiwi from Aditya, the Sun.
As coming from Aditya, the Sun, these pure*

Ya^s verses have been proclaimed by Y^«a-
valkya Va^saneya.
* VaidabhMtputra, M. * BhSluktputra, M.
* Kdrjakcj’iputra after 35 in M.
*
They are called jukldni, white or pure, because they are not
mixed with Brdhmawas, avydmurdm brdhmawena (doshair asanktr-
«ani, paurusheyatvadoshadvdrabhdvdd ityarthaA). Or they are ayd-
taydmdni, unimpaired. Anandagiri adds, Pra^patim drabhj'a
Sdi^lviputraparyanta/w (No. 36) Vdigasaneyijdkhdsu sarvdsv eko
vaxnra itydha samdnam iti. Dvivedagahga says : Vd^jdkhdva/JMin-
VI ADHyAyA, 5 BRAHÎAiVA, 4 . 227
4 ^ The same as far as Sd^^vlputra (No. 36)1 then

36. SA%iviputra from MA«fl?hkAyani,
37. Mi«i/&kAyani from MAwafavya,
38. MA»</avya from Kautsa,
39. Kautsa from MAhitthi,
40. MAhitthi from VAmakakshAyawa,
41. VAmakakshAyawa from Â^^lya,
42. Sknd\\y2L from VAtsya,
43. VAtsya from Kujri,
44. Kuot from Ya^âvayâs R 4fastambAyana,
45. Ya^wavaA’as RA^stambAyana from Tura
KAvasheya,
46. Tura KAvasheya from PraÂpati,
47. Pra^pati from Brahman,
48. Brahman is Svayambhu, self-existent.
Adoration to Brahman!
yagv&hî SArye«opadishy^tvaOT Y^lavalkyena prSptatvam

purd«eshu prasiddham.
* This last paragraph is wanting in the Madhyandina text, but a
very similar paragraph occurs in âtapatha-brShmawa X, 6, 5, 9,
where, however, Vatsya comes before S^ndi\y2L,

Kanva Upanishad

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Kanva Upanishad

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*Bi^/HADARAiVYAKA-

I. Verily^ the dawn is the head of the horse which

^ It is the third Adhyaya of the Arawyaka, but the first of the

flesh the clouds. The half-digested food is the sand,

^Guda, being in the plural, is explained by ndt/i, channel, and

^anam ekasmin), and being described as a lump below the heart,

ceived) here whatsoever. By Death indeed all this

Death (the first being) thought, ‘Let me have a

3. That being divided itself threefold, Aditya (the

Agni, the fire, which is here used for the Horse-sacrifice. It is

found in the Ayatapatha-brdhmawa, Madhyandina-^dkha X, 6, 5, and

(i.e. the N. E’ and S. E., on the left and right sides).

me,’ and he (Death or Hunger) embraced Speech

food.’ He therefore brought forth by that speech

6. He desired to sacrifice again with a greater

fice (medhya), and that he should be embodied by it.

Then he became a horse (arva), because it swelled

is why the horse-sacrifice Arva-medha.

fire (arka),and these worlds are his bodies. These

^ Or glory (senses) and power. Comm.

fices (the 6^yotish/oma) by means of the udgitha.’

for us (the udgitha).’ ‘

3. Then they (the Devas) said to breath (scent)

sang. Whatever delight there is in breath (smell),

he smelled well, that was for himself. The Asuras

come us.’ They therefore rushed at the singer, and

Called the Udgftha-brihmana. In the Mddhyandina-fdkh&,

* The Devas and Asuras are explained by the commentator

as the senses, inclining either to sacred or to worldly objects, to

According to the commentator, the Devas were the less

pierced him with evil. That evil which consists in

for himself. The Asuras knew Verily, through this

singer they will overcome us.’ They therefore rushed

for us.’ and sang. Whatever

for himself. The AsuraS knew ‘Verily, through this :

singer they will overcome us.’ They therefore rushed

for us.’ ‘Yes,’ said the mind, and sang. Whatever

this singer they will overcome us.’ They therefore

7. Then they said to the breath in the mouth ^

* This is the chief or vital breath, sometimes called mukhya.

th^ will overcome us/ They therefore rushed at

8 . Then they (the Devas) said Where was he :

then who thus stuck to us^.^’ It was (the breath)

far (dhran) from it. From him who knows this,

of those deities, viz. death, sent it to where the

* Asakta from siLtig, to embrace ; cf. Rig-veda I, 33, 3. Here

VAyu (air). That VAyu, after having stepped beyond

(the sun). That Aditya, after having stepped beyond

The Devas said Verily, thus far, whatever food

there is, thou hast by singing acquired it for thyself.

entered all into him. Therefore whatever food is

free from sickness, strong.

will not be able to support his own belongings. But

the sap of the limbs. Yes, breath is the sap of the

Brfhati (Rig-veda), and he is her lord; therefore he

speech is GithA, song. And because he is ut and

> Cf. Ar-4Snd. Up. V, 2 , 6.

24. And thus Brahmadatta A'aikitdneya (the

25. He who knows what is the property of this

* The a ceremony by which the performer reaches

the gods, or becomes a god. ft consists in the recitation of three

from darkness to light! Lead me from death to

darkness is verily death, light immortality. He

tality,’ there is nothing there, as it were, hidden